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God and Man 



Pearl Rose Johnston 



God and Man 



By 

Pearl Rose Johnston 



The Law of God 
The Christian Sabbath 

What is Man? 

The Destiny of Man 



Published by the Author, 
Fort Scott, Kansas 



Copyright, 1916, 
Pearl Rose Johnston 



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M 10 1916 

>CI.A4314G9 
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Dedicated 

AND 

LOVINGLY INSCRIBED 

TO THE MEMORY OF 

W. S/Rose, 

]V[y Sainted Rueband 

WHO WAS THE MEANS, IN GtOD's HANDS, 
OF MY SALVATION. 



Contents 

Preface - . 5 

Introduction __ 7 

The Law of God 13 

The Christian Sabbath___ 47 

What is Man? . 81 

The Destiny of Man__________ 119 



Preface 

This book is not launched upon the literary sea because 
of its classic merit, but comes from earnest entreaties of 
those who love the truth, and much prayer and study. 
It is, therefore, sent forth in the name of the Lord Jesus 
Christ to spread the truth of God's Word, and enable the 
people to understand the Holy Scriptures. 

May the Spirit of truth enlighten the heart of each 
reader of this book, and the blessings of God the Father 
and God the Son follow the reading of these words of 
truth for all time to come. 

It is the puriDose of the author to excite a deeper 
feeling for the Sabbath day, and to urge forward acts 
corresponding to the feelings awakened. 

"When the dust shall return to the earth as it was, 
shall the spirit return to God who gave it? 

When the brain and heart and nerves are destroyed, 
when the sun is old and the stars grow cold, and all you 
ever saw is swept away into nothingness, wull this myste- 
rious, lonely self remain to say T and ^my' and ^mine' 
and ^me,' through all the ages of eternity?" 

If the truth contained in this book may bring each 
reader to fully realize what you mean to the God who 
created you and lovingly planned for you your magnificent 
destiny. If the soul within you will feel its dignity, its 
priceless importance in the eyes of its Maker, then my 
prayer has been realized. 

The Author. 



Remarks 

Why should I commend this book on such a contro- 
verted subject to the consideration of all seekers after 
truth ? 

.Firsts because the Holy Spirit of God has given direc- 
tion to me to write this truth. 

Second, because some of God's people expressed an 
earnest desire for me to write on this subject. Therefore, 
with much prayer and study of God's Word, I write this 
for the glory of God and the propagation of Bible truth. 

P E. J 



Introduction 

It is not proposed to write a criticism upon this vol- 
ume, or a eulogy upon- its author, but merely a brief intro- 
duction. Its author is a well-known minister of the gospel 
in the Church of God, and her life and labors are a suffi- 
cient commendation. The book will be criticized by friends 
and foes, and this is net objectionable, but rather to be 
invited, for thereby its merits will be discovered as well 
as its defects. If its readers will be charitable and 
prayerful there will not likely be much, if anything, to 
find fault with or correct. The author sets up no claim 
to literary merit and yet it has a merit far superior to 
that which would commend it as a contribution to liter- 
ature. This merit the intelligent reader will discover 
and appreciate. The work is, in itself, really critical and 
logical, but it is presented with that simplicity which 
takes away egotism and stiffness which too oft^n mar 
critical and learned productions. The object of the author 
is evidently to reach the common reader for his instruc- 
tion and blessing, and not for her glorification. 

In this commercialized age the Sabbath is almost 
forgotten in the well-nigh universal scramble for lucre. 
Too many, who have any respect for it at all, give it only 
a passing notice without any hearty understanding of 
its meaning or purpose. There needs to be a revival of 
Sabbath observance. 

Of course we know that a cold, formal, spiritless 
observance leads to disregard and neglect, the same as in 
the disregard of any other obligation which is laid upon 
us. And the prevailing disregard of the day has largely 
come about for this very reason. 



But there needs to be a revival of Sabbath observance 
apart from spiritual considerations alone. There is a 
significance and use of the Sabbath which is material and 
economic. Since the day of the great fall, of man, he 
has been a frail and weak creature, and for this reason, 
he has needed one day in seven for rest from stress of 
body and mind. He needs ample, refreshing, recuper- 
ating rest. No one can labor with efficiency for any 
considerable length of time, even with shorter labor hours 
than now generally prevail in the avaricious commercial 
world. Labor needs not only hours which will not strain 
brain and muscle but one whole day in seven for absolute 
relaxation from toil and mental anxiety. 

A long train of evils follov/s a no-rest-day regime. 
Eeverting to matters of spiritual interest, it is a fact well 
established that the strain of long hours of daily toil 
with no Sabbath day of rest disqualifies one for spiritual 
service and intellectual improvement. Many a minister 
has found when he has entered the pulpit to dispense the 
Word of God after long hours of daily toil, that he was 
mentally and physically draggy and disqualified for serv- 
ice. True, God does the best He can w^ith the instrument 
He has, but an instrument rnn down and draggy is a 
"very poor stick.'' And the instrument itself is disap- 
pointed and ashamed of its own efforts. A reasonable 
labor hour daily, for all who are able to work, with one 
good twenty-four hour Sabbath rest in every seven days, 
is God's commandment and nature's requirement. If 
God's ordering in this respect were strictly observed, we 
would be blessed with far better economics, better health, 
and more strong and robust spirituality. 

This work presents in a clear and instructive manner 
a deeper meaning of divine institutions as presented in 
the gospel, than appears in the old dispensation. The 
Sabbath is shown to be glorified by the resurrection of 
Christ. And l)y that being on the "first day of the week" 



(called in the Greek of the text, the first of the sahhati s) 
and the "first day of the week," being adopted by the 
aopstles and primitive church in the first century, as the 
day of rest from secular labor and of Christian worship, 
the transition of the Sabbath from the seventh to the first 
day of the week is clearly established. This is strongly 
and conclusively established by ample Scripture and his- 
toricf^l references in this work. It is also made to appear 
by these ample proofs that the claim of Advent ists r.ud 
Catholics, that the Catholic Church changed the day on 
which the Sabbath is to be kept, is the merest fiction. 

The author presents the conclusion clearly and strongly 
that the latu in the gospel, being written in the heart, 
has a deeper meaning than it had under the old dispen- 
sation and a more exact and perfect use. When the law is 
written in the heart obedience becom.es a delightful service 
and is no longer an irksome drudgery. 

The Second and Third parts of the book — Man and 
His Destiny. — should be read with profit. The subject 
is largely^ metaphysical and to be clearly and properly 
treated must be considered within that domain. But of 
the nature of the human — the spirit, soul and body of 
the man-being — comes w^onderful light on responsibility 
and destiny. The man-being v/as made a little lower than 
the angels and crowned with glory and honor — not so 
high as the angels, not so low as the beasts of the field 
— a creature '^made in the image and likeness of God." 
If we turn our investigations inward upon ourselves we 
behold that which amazes us. We are staggered at the 
depth and delicacy of the "inward man." We are con- 
vinced that we are not all earth-born or all earth-bound. 
Our nature lifts us to longings for higher spheres than 
the world can ofiord; from the inward temple we look 
above. Then comes the deepest disgust at the thought of 
extinction. We can bear the disappointments of earth 
and even consent to die and go out of the world, if we 



are assured of existence thereafter in another; but if all 
must end with our earth career then we feel that life 
here is not worth the living and that all is a stupendous 
deception and disappointment. But following out the 
path from the inner-man into another world, we feel we 
should make the best of earth, in order that, tomorrow 
it may be, we may have the best of Heaven. 

While a dim, indistinct vision of futurity is forced 
up by consciousness of the "inner-man" in the knowledge 
of itself, only the Scriptures forewarn us of the character 
of the destinies; to each of us, it must be heaven or hell. 
And the Scriptures also explain to us the preparation for 
a *^house not made with hands, eternal in the heavens." 

It depends upon the character formed and maintained 
in our world state of probation whether we reach Elysium 
or Hades, Unfortunately, the inner man has been tar- 
nished by sin and disfigured for the Elysian house; but 
fortunately the mercy and love of God have provided 
redemption from sin and an altogether possible escape 
from hell. 

A. M. KlERGAN. 



GOD AND MAN 



God and Man 



The Law of God 

To have a clear understanding, we mnst see what the 
word law signifies. 

Laws are the appointed rules of a state. 

A state is a whole body of people united under one 
government. 

A sovereign is a supreme ruler. 

Sovereignty is the right to exercise supreme power. 

God is the Creator of the universe and the indisput- 
able Sovereign of His own works, having all jurisprudence 
and the sovereignty over all. He has, therefore, exercised 
the same in making and changing laws for the greatest 
good of the commonwealth of His creation, and His own 
glory. 

The law of God has not been the same for all people 
nor for all ages. Circumstances have changed with the 
conditions, therefore, the demands 6i a wise jurisprudence 
have been governed by the propriety, suitableness, an ac- 
knowledged or correct standard, or rule, which the essen- 
tial condition requires. 

Therefore, God, who has the only authority, legal or 
rightful power, can and does change His law, accord- 
ing to the wisdom and pleasure of His will. 

^'The Lord is our judge, the Lord is our law-giver 
[margin, statu tx3-maker], the Lord is our king; he will 
save us" (Isa. 33:22). 

"There is one law-giver, who is able to save and to 
destroy; who art thou that judgest another?'' (James 
4:12). 

13 



14 GOD AND MAN- 

Consider the law which God gave the children of 
Israel. 

God made a covenant with Abraham and his seed. 
"Now to Abraham and his seed were the promises made. 
He saith not, and to seeds, as of many; but as of one, 
and to thy seed, which is Christ'' (Gal. 3: 16). 

The promise of the inheritance was given to Abraham 
four hundred and thirty years before the law was given. 
At every sacrifice upon the altar, it was demonstrated to 
them that death is the consequence of sin. The law was 
added to the promise, because they were evil in principle 
and practice, and that the magnitude of their crime might 
be manifested unto them. 

"But sin, that it might appear sin, working death in 
me by that which is good; that sin by the commandment 
might become exceeding sinfuF (Rom. 7:13). 

"Wherefore then serveth the law? It was added be- 
cause of transgessions, till the seed should come to whom 
the promise was made; and it was ordained by angels in 
the hand of a mediator" (Gal. 3:19). 

This discovered unto them their true condition, that 
they were lost and that life was forfeited because of trans- 
gression; it also directed toward the promised seed who 
should deliver them from the hand of their enemy, and 
bruise the serpent's head, that they might serve God with- 
out fear, in holiness and righteousness every day. There- 
fore the law served as a schoolmaster to bring us to Christ, 
that we might be saved by faith. 

"But before faith came, we were kept under the law, 
shut up unto the faith which should afterward be revealed. 
Wherefore, the law was our schoolmaster to bring us to 
Christ that we might be justified by faith. But after 
that faith is come we are no longer under a schoolmaster" 
(Gal. 3:23-25). 

It is clear enough in these verses that faith would 
supersede the law, and displace the law of our own right- 



THE LAW OF GOD 15 

eousness, and replace that which is through the faith of 
Christ, the righteousness which is of God by faith, 
''For Christ is the end of the law for righteousness to 
every one that believeth" (Rom. 10: 1*4). 

The end is the extreme or last portion, and the object 
aimed at. Hear Him say: "I am Alpha and Omega, the 
beginning and the ending, saith the Lord, which is, and 
which was, and which is to come, the Almighty" (Rev. 
1:8). 

Christ is the beginning of the law, and He is the 
ending of the law. He is the object aimed at, and He is 
the center into which all else is merged. When the law 
of Moses came to an end through the death of Christ, 
in order to produce an increase, for there must be a 
death, in order that there may be a life with a multiplied 
yield. Read 1 Cor. 15:36 and John 12:23,^24. 

So the law, or ministration of death, written and 
engraven in stones (2 Cor. 3:7, 11, 13), must needs die 
in the Law-giver, because it could not give life, that 
through Him, the conqueror of death, might spring forth 
the law of lif^ liberating those held captive for death. 

"Wherefore, my brethren, ye also are become dead to 
the law by the body of Christ; that ye should be married 
to another, even to him who is raised from the dead, that 
we should bring forth fruit unto God" (Rom. 7:4). 

"But now being made free from sin, and become serv- 
ants to God, ye have your fruit unto holiness, and the 
end everlasting life" (Rom. 6: 22). If there be any alter- 
ation made in the latter, there will be a consequent alter- 
ation in the former. 

The law abiding alone, as it was, never brought its 
slaves, who were in servitude to it, unto perfection; but 
were like the fruit blasted in the bud, and carried away 
by the north wind. "For the law made nothing perfect, 
but the bringing in of a- better hope did ; by the which we 
draw nigh unto God" (Heb. 7:19). By Him who said. 



16 GOD AND MAN 

"'Think not that I am come to destroy the law, or the 
prophets : I am not come to destroy, but to fulfill" (Matt. 
5 : 17). ^'Then said he, Lo, I come to do thy will, O God. 
He taketh away the first, that he may establish the second" 
(Heb. 1Q:9). 

Jesus came to fulfill the law and the prophets, both, 
the one as w^ell as the other. The passover, which was a 
reality, cominanded by Moses, to be kept by the children 
of Israel once every year, found its fulfillment in the 
gospel passover in Christ. The sacrifices commanded to 
be offered on the Jewish altar prefigures the offering of 
the body of Jesus Christ once for all, and was fulfilled 
when the Son of God hanging beneath the veiled sky, 
while rocks were being rended, and the earth was quaking 
cried, ^Tt is finished." The blood, which the high priest 
offered once every year in the sacred place, upon the altar, 
by the command of God, whose presence was there, as the 
Lord said, 'T have given it to you upon the altar to make 
an atonement for your souls; for it is the blood that 
maketh an atonement for the soul" (Lev. 17: 11). "Where- 
fore Jesus also, that he might sanctify the people with 
his own blood, suffered without the gate" (Heb. 13:12), 
If the offering of that blood was fulfilled, it was at 
that momentous time when the astonished priest stood 
trembling while the veil in the temple was rent by unseen 
power from top to bottom, bringing the mysteries of the 
holiest into full view, and making the entrance wide 
opened, it was when the blood, which followed the spear 
of the Eoman soldier, flowed from His broken heart, 
and opened a fountain for cleansing. If all these proph- 
ecies had their fulfillment in Christ, then the whole digest 
of the Mosaic law found its fulfillment at the cross in the 
death of Christ. For He came to fulfill the law, as well 
as the prophets. If He fulfilled the prophets which none 
will deny, then He most certainly fulfilled the law. If 
the prophets do not need fulfilling again, and who would 



THE LAW OF GOD 17 

say they did, then what is applicable to the one is also 
applicable to the other ; therefore the law needs not be 
fulfilled again. Therefore, He taketh away the first that 
He may establish the second, x^ow let us look at Scrip- 
tures in reference to the accomplishment of this work. 

^'If therefore perfection were by the Levitical priest- 
hood, for under it the people received the law, what fur- 
ther need was there that another priest should rise after 
the order of Melchisedec, and not be called after the 
order of Aaron ? For the priesthood being changed, there 
is made of necessity a change also of the law. For there 
is verily a disannulling of the commandment going before 
for the weakness and unprofitableness thereof (Heb. 
7:11', 12, 18). 

'"But now hath he obtained a more excellent ministry, 
by how much also he is the, mediator of a better covenant, 
which was established upon better iDromises. For if that 
first covenant had been faultless, then should no place 
have been sought for the second. For finding fault with 
them, he saith. Behold, the days come, saith the Lord, 
when I will make a new covenant. In that he saith, A 
new covenant, he hath made the first old. Now that which 
decayeth and waxeth old is ready to vanish away" (Heb. 
8:6, 7, 8, 13). In these verses we find there is a change 
of priesthood, a change of the law, and a disannulling of 
the commandment, going before. Here we see the com- 
mandment that was before is disannulled, and the one 
coming after is established; the latter is the new com- 
mandment. 

Let us understand something of the word disannull- 
ing, the meaning of the word in Greek is abrogation. 
Webster gives abrogate, to annul by an authoritative act, 
to abolish, to repeal. The prefix to the word is intensive. 
Abrogation is the act of annulling or setting aside, of 
recalling, as a deed, will, or statute, of revoking, "We 
only revoke what has been established." 



18 GOD AND MAN 

A law is repealed only by a legislature which has power 
to do so. 

A legislature is a body of men in a state that makes 
and repeals the laws. 

Therefore only they who have the power to make laws 
have the power to repeal the laws. 

"Blessed be the name of God for ever and ever: for 
wisdom and might are his : and he changeth the times and 
the seasons'' (Dan. 2:20, 21). 

^^It is not for you to know the times or the seasons, 
which the Father hath put in- his own power'' (Acts 1:7). 

We find in the reference given in Daniel that wisdom 
belongeth unto Grod. 

That He hath knowledge of all things we find by 
reading Job 34 : 21 ; also Prov. 15:3. 

Again, "I am God, and there is none like me, declar- 
ing the end from the beginning, and from ancient times 
the things that are not yet done, saying. My counsel shall 
stand, and I will do all my pleasure" (Isa. 46: 9, 10). 

That He is able to execute His judgments we can 
understand when we read, "God hath spoken once; twice 
have I heard this; that power belongeth unto God" (Psa. 
62:11). 

Now let us see what we have from these Scriptures. 
God hath all wisdom, therefore is jurisprudent, that is, 
skilled in law. He hath all knowledge, therefore is omnis- 
cient, knowing all that is being done. The eyes of the 
Lord are in every place, therefore He is orflnipresent, 
beholding all that is passing, from beginning to end. He 
is omnipotent, unlimited in power; this omnipotence 
gives Him the jurisdiction, legal authority and power of 
legislature over all. And wisdom gives Him jurispru- 
dence, right laws coming from foreknowledge. So, when 
He sayeth, "I will .do all my pleasure," then every change 
will work good for man, because He hath loved him with 
an everlasting love. 



THE LAW OF GOD 10 

Therefore when we read in the Bible that there was 
need of a change in the priesthood, there was a necessity 
of a change also of the law, and an annulling of the com- 
mandment that went before the completion of the first 
covenant. 

He made a new covenant, when the old was about 
worn out and ready to vanish away, a new and a better 
one — established upon better promises. The changes 
were made for the better, and by Him who only hath the 
authority and power to do it. 

Also, ''He changeth the times and the seasons; which 
the Father hath put in his own power." He who maketh 
the days hath power to change the days, after the pleas- 
ure of His own will; no one else has this power, neither 
can any other change the days. 

Let us read concerning the law, in Acts, the fifteenth 
chapter : There were certain men came down from Judea 
to Antioch and taught the brethren there, that except they 
be circumcised after the manner of Moses, they could 
not be saved, "saying that it was needful to circumcise 
them, and to command them to keep the law of Moses'' 
(Actsl5 : 5). 

The church at Jerusalem came together to weigh and 
consider this matter. The Holy Ghost with the apostles 
and elders and the whole church assembled with one 
accord for the express purpose of adjusting, or setting 
right, the controverted question of keeping the law of 
Moses. 

Hear the conclusion of this determinate council, whose 
presiding officer was the Holy Grhost, sent from heaven to 
bring all things to their remembrance and lead them into 
all truth. AVho would dare to have such irreverent bold- 
ness as to say that the Holy Spirit, w^ho is the executive 
power of the Godhead, at this momentous time failed to 
carry into effect the purpose of the Father relative to 
Himself; surely no one 'would make such an accusation. 



20 GOD AND MAN 

The final decision of this efficacious meeting (the 
Church of God with Divinity as its supreme Ruler) was 
sent to the cliurch at Antioch. This was to settle the 
question for the Church for all ages to come. 

"Forasmuch as we have heard that certain which went 
out from us have troubled you with words, subverting 
your souls, saying, Ye must be circumcised, and keep the 
law; to whom we gave no such commandment'' (Acts 
15:24). 

"For it seemed good to the Holy Ghost, and to us. to 
lay upon you no greater burden than these necessary 
things; that ye abstain from meats offered to idols, and 
from blood, and from things strangled, and from fornica- 
tion, from which if ye keep yourselves ye shall do well" 
(Acts 15:28, 29). • 

If keeping tlie law w^as necessary to promote their 
salvation, then this was the very time for the command- 
ment to be given; but no such commandment was given. 

Moreover, the Holy Ghost and the church gave instruc- 
tion to those brethren, that the teaching to keep the law 
was subverting the soul. The word itself indicates the 
ruin caused by such teaching. 

Subverting means to overthrow from the foundation; 
to ruin utterly. In a high degree the command to keep 
the law is subversion, working an entire overthrow; utter 
ruin. 

Christ is the foundation, and the end of the law for 
righteousness to every one that believeth. The keeping of 
the law would overthrow righteousness through faith, 
and you would be clear off the foundation, and rob Christ 
of the ascribed undertaking which He died to accomplish, 
thereby greatly dishonoring Him. 

Christ is the foundation. He is the Eock and off of^ 
this -Eock there is no church or salvation. "Upon this 
rock I will build my church; and the gates of hell shall 
not prevail against it" (Matt. 16: 18). 



THE LAW OF GOD 21 

On Christ, not on the law. 

The accusation of the Jews against Jesus was that He 
broke the Sabbath. ''Therefore the Jews sought the more 
to kill him, because he not only had broken the sabbath, 
but said also that God was his Father, making himself 
equal with God'' (John 5:18). AYliereupon Jesus said, 
^'Did not Moses give you the law, and yet none of you 
keepeth the law? Why go ye about to kill me?" (John 
7:1'9). The Jews themselves were guilty of the same 
offense for which they sought to kill Jesus. Peter's plea 
for the Gentiles against Judaizers was, "Now, therefore, 
why tempt ye God, to put a yoke upon the neck of the 
disciples, which neither our fathers nor we were able to 
bear?" (Acts 15: 10). The accusation of the Jews against 
Paul was that he taught against the law. (Acts 21:28). 

Paul declares our deliverance from the law when he 
says, "Know ye not, brethren, (for I speak to them that 
know the law,) how that the law hath dominion over a 
man as long as he liveth? Wherefore, my brethren, ye 
also are become dead to the law by the body of Christ; 
that ye should be married to another, even to him who is 
raised from the dead, that we should bring forth fruit 
imto God" (Eom. 7:1-4). 

As long as the law was in force it would command 
obedience, and hold its subjects in slavery. But when 
Christ, who was the end of the law, died, through His 
death the law was made destitute of life. "Now we are 
delivered from the law, that being dead to that wherein 
we were held," to the time of the glorious resurrection of 
Christ, by' which means we are espoused unto Him, and 
take our nuptial vows, "that we should serve in the new- 
ness of spirit, and not in the oldness of the letter" (Rom. 
7:6). "By a new and living way, which he hath conse- 
crated for us, through the vail, that is to say, his flesh" 
(Heb. 10:20). 

"Who also hath made us able ministers of the new 



22 GOD AND MAN 

testament; not of the letter, but of the spirit; for the 
letter killeth, but the spirit giveth life'' (2 Cor. 3:6). 

"And the commandment, which was ordained to life, 
I found to be unto death" (Eom.YilO). 

The law can not give life because it is the law of 
death. "For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death" . 
(Edm. 8:2). 

Christ hath made me free from the law of carnality 
and commandment. 

"But if the ministration of death, written and engraven 
in stones, was glorious, so that the children of Israel 
could not stedfastly behold the face of Moses for the 
glory of his countenance; which glory was to be done 
away; how shall not the ministration of the Spirit be 
rather glorious ? For if the ministration of condemnation 
be glory, much more doth the ministration of righteous- 
ness exceed in glory" (2 Cor. 3:7-9). 

The ministration of death, written and engraven in 
stones was glorious because by it sin was revealed, and 
made to appear exceeding sinful, when the enormity of it 
was discovered in the heart, bringing condemnation to 
the soul; but there was a limitation to the glory of this 
ministration on account of the weakness and unprofita- 
bleness thereof; because it brought no deliverance to the 
guilty soul. "For if that first covenant had been faultless, 
then should no place have been sought for the second" 
(Heb. 8:7). But there is verily a disannulling of the 
comandment going before, and the establishing of a 
new covenant upon better promises with superabundant 
supply for all the lack. 

"But where sin abounded grace did much more abound" 
(Rom. 5:20). The glory of the ministration of death 
was done away by the effulgence of the glorious light and 
liberty of the ministration of the Spirit that excelleth; 
"For I say unto you, that except your righteousness shall 



THE LAW OF GOD 23 

exceed the righteousness of the scribes and Pharisees, ye 
shall in no case enter into the kingdom of heaven" (Matt. 
5:20). 

'^Eor if that which is done away was glorious, much 
more that which remaineth is glorious" (2 Cor. 3: 11). 

Here Paul says the ministration written and engraven 
in stones is done away. (The ten commandments was 
what was engraven in stones.) 

The office and duties of that ministration are past, 
for ever gone. 

'^And not as Moses, which put a vail over his face, 
that the children of Israel could not stedfastly look to the 
end of that which is abolished :" (done away w^ith utterly, 
put to an end). 

But their minds were blinded: for until this day re- 
maineth the same vail untaken away in the reading of the 
old testament; which vail is done away in Christ. But 
even unto this day, when Moses is read, the vail is upon 
their heart. ISTevertheless, when it shall turn to the Lord, 
the vail shall be taken away" (2 Cor. 3:13-16). 

"But their minds were obtuse — Greek Testament — 
or not having acute sensibility, power of mind to per- 
ceive — that in Christ we are made free from the law. 

'^]N^ow the Lord is that Spirit :" (the Siprit of the new 
ministration) "^and where the Spirit of the Lord is, there 
is liberty" (2 Cor. 3:17). 

'^Then said Jesus to those Jews w^hich believed on 
him. If ye continue in my word, then are ye my disciples 
indeed; and ye shall know the truth, and the truth shall 
make you free. If the Son therefore shall make you free, 
ye shall be free indeed" (John 8 : 31, 32, 36). 

Jesus said to those Jews who believed on Him, that 
if they continued in the truth, without turning back to 
the law, they would be free. 

The law was only a means to accomplish an end ; when 
there vras a perfect consummation of the purpose for which 



24 GOD AND MAN 

the means were used, then the instrument by which the 
work was done was laid aside. We enjoy the benefits of 
the work which was wrought. 

"Wherefore the law was our schoolmaster to bring us 
unto Christ that we might be justified by faith. 

''But after that faith is come we are no longer under 
a schoolmaster'' (Gal. 3 : 24, 25). 

The Greek version of the word schoolmaster is Paida- 
gogos (a child leader) which among the Greeks properly 
signifies a servant whose business it was to attend con- 
stantly on his young master; to watch over his behavior, 
and particularly to lead him to and from school and the 
place of ej^ercise. These pedagogues were generally slaves 
and so better correspond to the Jewish teachers and Jewish 
law to which the term is applied by Paul. 

Paul said, "David, after he had served his own gener- 
ation by the will of God, fell on sleep, and was laid unto 
his fathers, and saw corruption :'' Margin, after he had in 
his own age served the will of God, then he died. His 
work was ended. The law served as a pedagogue to bring 
us to Christ. When it accomplished the will of God it 
died in Christ. 

The church in Galatia had been bewitched by Juda- 
izers, therefore the necessity of Paul writing his letter 
to the Galatians, wherein he says, "Tell me, ye that desire 
to be under the law, do ye not hear the laAv ? 

"For it is written, that Abraham had two sons, the 
one by a bondmaid, the other by a freewoman. 

"But he who was of the bondwoman was born after 
the flesh; but he of the freewoman was by promise. 

"Which things are an allegory : for these are the two 
covenants; the one from the mount Sinai, which" gender- 
eth bondage, which is Agar. 

"For this Agar is mount Sinai in Arabia, and answer- 
eth to Jerusalem which now is, and is in bondage w^ith 
her children. 



THE LAW OF GOD 25 

^'But Jerusalem which is above is free, which is the 
mother of us alL 

'Tor it is written, Rejoice, thou barren that bearest 
not ; break forth and cry, thou that travailest not : for the 
desolate hath many more children than she which hath 
an husband. 

^'Xow we, brethren, as Isaac was, are the children of 
promise. 

^'But as then he that was born after the flesh perse- 
cuted him that was born after the Spirit, even so it is 
now. 

Nevertheless what saith the Scripture? Cast out 
the bondwoman and her son : for the son of the bond 
woman shall not be heir with the son cf the freewoman. 

''So then, brethren, we are not children of the bond- 
woman, but of the free." Gal. 4:21-31. 

The one from the bondwoman was naturally produced, 
but the one from the free woman was through the promise. 

"Which things are allegorical; for these represent two 
covenants, one indeed from mount Sinai breeding chil- 
dren for servitude — that is Hagar. 

Now Hag'ar signifies Sinai and it corresponds to the 
present Jerusalem, for she is in bondage with her chil- 
dren." — Diaglott. 

Allegorical, means figurative. 

The Sinai law breeds children to servitude, slavery, 
or bondage. 

AU who are under the law are bond-slaves, they must 
do or die. 

"But when the completion of the time arrived, God 
sent forth his son, having been produced from a woman, 
born under law, in order that he might redeem those 
under Law, that we might receive the sonship." — Diaglott. 
Gal. 4 : 4,5. 

"Besides, that no one is justified by Law before God is 
clear; because, the righteous by faith, shall live. 



26 GOD AND MAN 

'^Now the Law is not of Faith; but he having done 
these things shall live by them." 

^ ^Brethren, I speak according to man ; — no one sets 
aside or superadds conditions to a ratified compact, though 
human. 

^^Now to Abraham were the promises spoken even for 
his seed. He does not say, And to the seeds, as concern- 
ing many, but as concerning one; And to thy seed, — ■ 
who is Christ. 

"Now this I affirm, that a covenant-engagement previ- 
ously ratified by God, the Law^ issued four hundred and 
thirty years afterward does not annul, so as to invali- 
date the promise; for if the inheritance be by Law, it is 
no longer by Promise; but God graciously gave it to 
Abraham by Promise. 

"Why then the Law? It was appointed on account of 
TRANSGRESSIONS^ till the SEED should come to whom the 
promise related; having been instituted by means of 
angels, in the hand of a Mediator. 

"Of one party, however, he is not the mediator; but 
God is one. 

"Is the Law^ then contrary to the promises? By no 
means; for if a law were given which was able to make 
alive, certainly righteousness would come from that Law ; 
but the SCRIPTURES has shut up together all under sin, 
in order that the promise by faith of Jesus Christ might 
be given to the believers. 

"And before the coming of that faith, we were guarded 
under Law, being shut up together for the faith being 
ABOUT to be revealed. 

"So then the Law^ has become our Pedagogue to lead 
to Christ, that we might be justified by faith. 

"But the faith having come, we are no longer under 
a Pedagogue; since you are all sons of God, through 
the FAITH, by Christ Jesus." — Greek Testament or Dia- 
glott. 



THE LAW OF GOD 27 

It is plain that the law was no relative part of the 
promise. The promise was to the seed, — which is Christ; 
because of transgression, the law was added four hundred 
and thirty years after the promise. 

The plan of God in sending His Son, who was the 
promised seed, was to destroy the works of the devil and 
give an eternal inheritance. The law was added that they 
might see the exceeding sinfulness of sin and the need of 
redemption from its power; the law being too weak to 
bring salvation from sin, and transgression, in due time 
God sent forth His Son to redeem those under the law, 
and confirm His promise, or make it good. 

'^So then, brethren, we are not children of the bond- 
woman, but of the free." Gal. 4 : 31. For the reason that 
the bond-woman was cast out with her son, breeding 
children to servitude; ^'for the law of the Spirit of life 
by the anointed Jesus, liberated us from the law of sin, 
and of DEATH." — ^Diaglott, Rom. 8 : 2. 

*^In the FREEDOM with which Christ made us free, there- 
fore, stand you firm, and do not again be held fast in a 
yoke of servitude." — Diaglott, Gal. 5:1. 

Moses was the mediator of that Old Covenant, Christ 
is the mediator of the New Covenant. They can not both 
be in force at the same time. Paul argues that those who 
cling to .that old covenant law and to Christ, too, are 
spiritual adulterers. But he says the law covenant is 
dead — "that being dead wherein we were held." The 
Old Covenant being dead, as the husband or law of God's 
people, we are at liberty to be "married to another, even 
to him who is raised from the dead." The living husband 
is far more preferable than the dead one, whose law died 
with him. 

Beloved, in Christ Jesus, let us "serve God in the new- 
ness of the Spirit, and not in the oldness of the letter." 

Gibbon in his "Decline and Fall of the Roman Em- 
pire," vol. 1, pp. 515, 516, 518, 519, speaking of Christ and 



28 GOD AND MAN 

the church, says, "By his expiatory sacrifice, the imper- 
fect sacrifices of the temple were at once consummated 
and abolished. The ceremonial law, which consisted only 
in types and figures, was succeeded by a pure and spir- 
itual worship equally adapted to all climates, as well as 
to every condition of mankind. 

The enfranchisement of the church from the bonds 
of the synagogue was a work, however, of some time and 
of some difficulty. 

The Jewish converts, who acknowledged Jesus in the 
character of the Messiah foretold by their ancient oracles, 
represented Him as a prophetic teacher of virtue and re- 
ligion; but they obstinately adhered to the ceremonies of 
their ancestors, and were desirous of imposing them on 
the Gentiles. Arguments appear to have been used in the 
defense of the expiring cause of the Mosaic law. In a 
few years after the return of the church of Jerusalem, it 
became a matter of doubt and controversy, whether a man 
who sincerely acknowledged Jesus as the Messiah, but who 
still continued to observe the law of Moses, could possibly 
hope for salvation. The humane temper of Justin Mar- 
tyr inclined him to answer this question in the affirma- 
tive; and though he expressed himself with the most 
guarded diffidence, he ventured to determine in favor of 
such an imperfect Christian, if he were content to prac- 
tice the Mosaic ceremonies, without pretending to assert 
their general use or necessity. But, when Justin was 
pressed to declare the sentiment of the church, he con-, 
fessed that there were very many among the orthodox 
Christians, who not only excluded their Judaizing breth- 
ren from the hope of salvation, but who declined any 
intercourse with them in the common offices of friendship, 
hospitality, and social life. And an eternal bar of sepa- 
ration was fixed between the disciples of Moses and those 
of Christ.'' Foot-notes on page 519 say '^There were some 
who were not content with observing the Mosaic law 



THE LAW OF GOD 29 

themselves, but enforced the same observation, as neces- 
sary to salvation, upon the heathen converts, and refused 
all social intercourse with them if they did not conform 
to the law." 

^*But as then he that was born after the flesh persecuted 
him that was born after the Spirit, even so it is now." 
Gal. 4 : 29. 

Mosheim's Church History. In the first century, part 
second, third chapter, paragraph twelve and thirteen, 
'^concerning the doctrine of the Christian Church in this 
century. The most weighty and important of all these 
controversies, was that which some Jewish doctors raised 
at Rome, and in other Christian churches, concerning 
the means of justification and acceptance v/ith God, and 
the method of salvation pointed out in the word of God. 

The Apostles, wherever they exercised their ministry, 
had constantly declared all hopes of acceptance and sal- 
vation delusive, except such as were founded on Jesus 
the Redeemer, and His allsufficient merits, while the 
Jewish doctors maintained the works of the law to be 
the true efficient cause af the souf s eternal salvation and 
felicity. The latter sentiment not only led to other 
errors prejudicial to Christianity, but was particularly 
injurious to the glory of its Divine Author, for those who 
looked upon a course of life conformable to the law, as 
a meritorious title of eternal happiness, could not con- 
sider Christ as the Son of God, and the Saviour of man.- 
kind, but only as an eminent prophet, or a divine messen- 
ger, sent from above to enlighten and instruct a darkened 
world. 

It is not, therefore, surprising, that St. Paul took so 
much pains in his epistles to the Romans, and in his 
other writings, to extirpate such a pernicious and capital 
error. The controversy was determined by the Apostles 
in the wisest and most prudent manner. A i)art of the 
Judaizing Christians separated themselves from the rest, 



30 GOD AND MAN 

and formed a particular sect, distinguished by their ad- 
herence to. the law of Moses." 

Page '32, paragraph 17. "These zealots for the Jewish 
rites deserted the ordinary assemblies of Christians, and 
established separate meetings among themselves; they 
were numbered with those sects who had departed from 
the pure doctrine of Christ, and w^ere distinguished from 
those who looked upon the Mosaic worship and ceremo- 
nies as entirely abolished by the appearance of Christ 
upon earth." 

The earliest period of their existence as a sect was 
in the second century. 

Second Century. Part Second, chapter 5, third para- 
graph. Heresies and Divisions. "They also asserted, that 
the ceremonial law, instituted by Moses, was not only 
obligatory upon the Jews, but upon all others, and that 
the observance of it was essential to salvation; and as 
St. Paul had very different sentiments from them, con- 
cerning the obligation of the ceremonial law, and had 
opposed the observance of it in the warmest manner, so, 
in consequence, they held this Apostle in abhorrence, 
and treated his writings with the utmost disrespect. 

Nor were they only attached to the rites instituted 
by Moses; they went still farther, and received, with an 
equal degree of veneration, the superstitions of their 
ancestors, and the ceremonies and traditions which the 
Pharisees presumptuously added to the law." 

It is not only true with these Judaizing Christians, 
but with all others, who have left the pure doctrine of 
Christ, and separated themselves from His body, because 
of the error which they have accepted, they invariably 
receive with consenting mind, one error after another, 
until they seem wholly blinded as to what the truth is. 

May we heed the exhortation of Paul to Titus: "Hold- 
ing fast the faithful word as he hath been taught, that 



THE LAW OF GOD 31 

he may be able by sound doctrine both to exhort and to 
convince the gainsayers." Titus 1 : 9. 

This is convincing', coming from such authority. 

Some will now say: "Are we without law, and live 
without restraint ?'' No, not by any means. "For sin 
shall not have dominion over you : for ye are not under the 
law, but under grace. 

What then? shall we sin, because we are not under the 
law but under grace? God forbid.'' Rom. 6:14, 15. 

"To them that are without law, as without law, (being 
not without law to Grod, but under the law to Christ) that 
I might gain them that are without law." 1 Cor. 9 : 21'. 

The Emphatic Diagiott, gives the Vatican Manuscript 
as, "without God's law, but under Chrfst's law." 

At the time when Jesus was baptized the Spirit of 
God descended upon him; "And, lo, a voice from heaven, 
saying, This is my beloved Son in whom I am well 
pleased." Maft. 3 : 17. 

On the Mount of Transfiguration, "While he yet spake, 
behold, a bright cloud overshadowed them: and behold a 
voice out of the cloud, which said. This is my beloved Son, 
in whom I am well pleased; hear ye him." Matt. 17:5. 
Now we are under the law of Christ; Christ has a law 
for we read, "Fulfill the law of Christ." Gal. 6 : 2. 

No man can be under the law of two governments at 
the same time; he has to give up one and swear alle- 
giance to the other; he can not be subject to both. 

"Christ is the end of the law for righteousness to 
every one that believeth." Rom. 10:4. We are dead to 
the Mount Sinai law. Our Christ ascended the mount, 
"and when he was set, he opened his mouth and taught 
them." Matt. 5:1, 2. The superiority of that wonderful 
sermon sui^ersedes the law given on Mount Sinai, and 
brings the w^hole Gospel dispensation, exalted far above 
the law thundered from Sinai. 

On that Mount, Jesus gave His commandments to 



32 GOD AND MAN 

His followers. Jesus tauglit them as one having author- 
ity; for when He said in regard to the old law, ^'Tt hath 
been said/' He also said, "But I say unto you." He places 
His own comma ndments in authority above the old law. 
and whosoever will not hear Him shall be cut off. 

After the resurrection of Jesus, and before His ascen- 
sion to the Father, He met His disciples in Galilee; ^^And 
Jesus came and spake unto them, sayings All power is 
given unto me in heaven and in earth. Go ye therefore, 
and teach all nations, baptising them in the name of the 
Father, and of the Son, and of the Holy Ghost. 

Teaching them to observe all things whatsoever I have 
commanded you; and, lo, I am with you alway, even unto 
the end of the world. Amen." Matt. 28:18-20. 

The instructions were, to teach all nations to obey 
whatsoever Christ had commanded them. 

Here we have the lawgiver. 

''The sceptre shall not depart from Judah, nor a law- 
giver from between his feet, until Shiloh come; and unto 
him shall the gathering of the people be." Gen. 49:10. 
"For it is evident that our Lord sprang out of Juda." 
Heb. 7 : 14. 

James gives testimony and says, "There is one law- 
giver, who is able to save and to destroy.'' James 4 : 12. 
"This is the stone which was set at naught of you build- 
ers, which is become the head of the corner." 

"'Neither is there salvation in any other: for there is 
none other name under heaven given among men, whereby 
we must be saved." Acts 4:11, 12. 

What did prophecy say? That the lawgiver shall 
come from Judah. What does Hebrews say? That our 
Lord sprang from Juda. What did James say? That 
there is one lawgiver, who is able to save. 

What do we read in the Acts? That there is none 
other name under heaven given among men, whereby 
we must be saved, but the name of Jesus Christ. 



THE LAW or GOD 88 

What does this all prove? That Jesus Christ is the 
Ruler and the Lawgiver. 

The Gospel law under Christ, contains all the moral 
truth of the old law and more; 'Svhich are a shadow of 
things to come; but the body is Christ." Col. 2 : 17. ^'For 
the law having a shadow of good things to come, and not 
the very image of the things," Heb. 10: 1. 

We are taught in the Xew Testament that the rule of 
our life by which we will be judged is the commandments 
and laws of Christ Jesus our Lord. 

• Hear Him say, ^'The word that I have spoken, the same 
shall judge him in the last day." John 12:18. 

Peter said unto the Jews : "For Moses truly said unto 
the fathers, A prophet shall the Lord your God raise up 
unto you of your brethren, like unto me; him shall ye 
hear in all things whatsoever he shall say unto you. And 
it shall come to pass, that every soul, w^hich will not hear 
that Prophet, shall be destroyed from among the people." 
Acts 3 : 22, 23. See Stephen's defense before the council 
of Jews. Acts 7 : 37. That they should obey Christ in- 
stead of Moses, and they became offended and grieved at 
such a thing. 

Paul says, that we are without God's law but under 
Christ's law, as quoted above. 

Also in Romans 7 : 2-4 : "For the woman w^hich hath a 
husband is bound by the law to her husband so long as 
he liveth; but if the husband be dead, she is loosed from 
the law of her husband. So then if, w^hile her husband 
liveth, she be married to another man, she shall be called 
an adultress; but if her husband be dead, she is free from 
that law; so that she is no adultress, though she be mar- 
ried to another man. 

Wherefore, my brethren, ye also are become dead to 
the law by the body of Christ; that ye should be married 
to another, even to him who is raised from the dead, that 
we. should bring forth fruit unto God." x\nd not breed 



34 GOD AND MAN 

children bond-slaves to servitude. Christ is the very last 
portion of the law : ^^f or Christ is the end of the law/' 

Now as Christ is the last portion of the law, when 
Christ died the law died with him, in order that we might 
be married to him who is raised from the dead. And He 
saith, "I am He that liveth, and was dead; and, behold, 
I am alive forever more." Rev. 1 : 18. As He will never 
die, we are bound to Him forever for the woman is bound 
to her husband as long as he liveth. "Even as Christ is 
the head of the church; and He is the Saviour of the 
body." Eph. 5 : 23. 

"Therefore as the church is subject unto Christ." 
Eph. 5:24. 

The Father said to obey His Son. Jesus said for 
all nations to obey Him. And He said. If ye love me, 
keep my commandments." John 14 : 15. 

The sum of what we have read is this : we have 
another priesthood. Christ is our High Priest. Heb. 
3:1 and 9:11 and 8:1. 

We have another law. The law of Christ or the 
royal law. Gal. 6 : 2 and James 2:8. 

We have a new commandment. Christ says, "I give 
unto you." John 13:34. 

We have a new covenant. Heb. 8:7, 8. Moses was 
the mediator of the old covenant. Ex. 4:16 and 18:19. 
Christ is the mediator of the new covenant. Heb. 8 : 6 
and 9 : 15 and 1 Tim. 2 : 15. 

Christ is the begining, and the ending, the first and 
the last. All power is given unto Him in heaven and 
earth. 

There is one Lawgiver, and He is the one. James 
4:12. 

Christ is our legislator, and hath power to enact 
laws, and repeal them. He can reiterate them and He 
can ratify them. 

Therefore, Christ hath repeated in the new covenant 



THE LAW OF GOD 35 

all that was in the old that would be for our eternal 
salvation. 

What saith the Scripture of the law relative to our 
salvation? "Therefore by the deeds of the law there 
shall no flesh be justified in his sight : for by the law is 
the knowledge of sin." Eom. 3': 20. 

"Knowing that a man is not justified by the works 
of the law, but by the faith of Jesus Christ, even we 
have believed in Jesus Christ, that we might be justified 
by the faith of Christ, and not by the works of the law : 
by the works of the law shall no flesh be justified." 
Gal. 2:16. 

"For I through the law am dead to the law, that I 
might live unto God." Gal. 2 : 19. 

"But that no man is justified by the law in the sight 
of God, it is evident: for the just shall live by faith." 
Gal. 3 : 11. 

"To redeem them that were under the law, that we 
might receive the adoption of sons." Gal. 4 : 5.. 

"Christ is become of no effect unto you, whosoever of 
you are justified by the law; ye are fallen from grace." 
Gal. 5:4. 

This is evidence enough, that there is now no salvation 
by the law, but only by faith in Christ. Also, if we are 
not redeemed from the law, we can not receive the adop- 
tion of sons. We must be dead to the law, and alive to 
God through Christ. 

We receive justification by faith, without the deeds 
of the law. Kom. 3 : 28. 

We receive sanctification by faith. Acts 26 : 18, or 
purification by faith. Acts 15 : 9. 

There is no part of salvation obtained by works, but 
all by faith in Christ. 

Man failed in works. Now we can not obtain favor 
with God by works. 

Morality has always been the duty of man, and he is 



36 GOD AND MAN 

still under the same obligation, but, since the entering 
of sin into the world, man was unable to keep that obli- 
gation, until grace came by Jesus Christ, and redemption 
from sin through Him, and freedom from the law, giving 
man the power by that grace, through faith, to keep the 
royal law of Christ. Therefore, love is the fulfilling of 
the law. James 2 : 8 and* Kom. 13 : 8, 10. 

Faith, hope and love, but the greatest of these is love. 

"If ye love me keep my commandments. 

He that hath my commandments, and keepeth them, 
he it is that loveth me. 

If a man love me, he will keep my words. 

He that loveth me not keepeth not my saying." John 
11 : 15, 21, 23, 24. 

Nine of the commandments of the old law have their 
counterpart in the New Testament. 

The first commandment is in Acts J 1:15. ^^That ye 
should turn from these vanities unto the living God, which 
made heaven and earth, and the sea, and all things that 
are therein." 

Second commandment, 1 John 5 : 21". "Little children, 
keep yourselves from idols. Amen." 

Third commandment, James 5 : 12. "But above all 
things, my brethren, swear not, neither by heaven, neither 
by the earth^ neither by any other oath: but let your yea 
be yea ; and your nay, nay ; lest ye fall into condemnation." 

Fifth commandment, Eph. 6:1, 2, 3. "Children, obey 
your parents in the Lord : for this is right. 

Honor thy father and mother; which is the first com- 
mandment with promise: that it may be well with thee, 
and thou mayest live long on the earth." 

The 6th, Tth, 8th, 9th and lOth commandments are in 
Rom. 13:9, 10. "For this, Thou shalt not commit adul- 
tery, 

Thou shalt not kill, 

Thou shalt not steal. 



THE LAW OF GOD 37 

Thou shalt not bear false witness, 

Thou shalt not covet; and if there be any other com- 
mandment, it is briefly comprehended in this saying, 
namely, Thou shalt love thy neighbor as thyself. 

Love worketh no ill to his neighbor : therefore love is 
the fulfilling of the law." 

The fourth commandment is omitted from the deca- 
logue of the New Testament from the fact that the Jewish 
Sabbath of the seventh day was only a positive duty aris- 
ing from an external, or. foreign command which would 
never have existed without it. But the Sabbath itself, 
in its essence, as a moral duty is in perpetual force in 
the Gospel dispensation, while the positive duty of the 
particular day through necessity of circumstances God 
has changed from the seventh to the firbt day of the week, 
upon the Lord's day, with every thing essential to the 
Sabbath itself, leaving it binding and permanent. 

The commandments of Christ and the Apostles through 
Him, cover all these things and more; for the command- 
ments given in the Gospels require obedient followers of 
Christ to be meek, gentle, kind, visit the fatherless and 
widows, entertain strangers, put on charity, be clothed 
with humility. They also condemn pride, fornication, 
uncleanness, filthy and foolish talking, boasting, anger, 
drunkenness, malice, guile, envies, hypocrisies, evil speak- 
ing, and all else contrary to the love of God. 

Then let us spend a few moments in research that we 
may scrutinize the characteristic quality of the law with- 
out grace and the law under grace. "For the law was 
given by Moses, but grace and truth came by Jesus 
Christ." John 1 : 17. 

We read in prophecy, "The Lord is well pleased for 
his righteousness' sake ; he will magnify the law, and make 
it honorable." Isa. 42 : 21. That makes it worthy of honor, 
and invests it with dignity. Therefore the law is magni- 
fied in the words of the Lawgiver. "For I say unto you. 



38 GOD AND MAN 

that except your righteousness shall exceed the righteous- 
ness of the scribes and Pharisees, ye shall in no case 
enter into the kingdom of heaven." Matt. 5 : 20. Now, 
certainly, the righteousness of the scribes and Pharisees, 
who were the strictest in observing exact rules, is alto- 
gether deficient under the magnified law in qualification 
of the subjects for an entrance into the kingdom of 
heaven. Therefore we do well to have intellectual appre- 
hension of wherein the latter exceeds the former. 

We will take the commandments under the old law as 
given in the 20th chapter of Exodus, and compare with 
the commandments given in the new, relative to the same 
idea. 

^Thou shalt have no other gods before me. Thou shalt 
not make unto thee any graven image, or any likeness of 
anything that is in heaven above, or that is in the earth 
beneath, or that is in the water under the earth.'' Ex. 
20 : 3, 4. 

We read in the new law, which God has magnified, as 
He said. He would do, and which means to exalt, to 
glorify, to make greater. ^Tor this ye know, that no 
whoremonger, nor unclean person, nor covetous man, 
w^ho is an idolater, hath any inheritance in the kingdom 
of Christ and of God." Eph. 5 : 5. 

While we may not bow dow^n to worship before the 
Avorks of men's hands, yet if we are covetous, and the 
meaning of the word is, to wish for with eagerness or 
to inordinately desire; then we are idolaters, and debarred 
an entrance into the kingdom of Christ and of God. 
When we behold the eager grasping of the greater multi- 
tudes after the mammon of this world, we are facing the 
fact of how few are worshiping God. 

"Thou shalt not take the name of the Lord thy God in 
vain: for the Lord will not hold him guiltless that taketh 
his name in vain." Ex. 20 : Y. In the exceeding law of 
Christ, we read, "But I say unto you, that every idle word 



THE LAW OF GOD 39 

that men shall speak, they shall give account thereof in 
the day of judgment." Matt. 12:36. 

^'Let no corrupt communication proceed out of your 
mouth, but that which is good to the use of edifying, that 
it may minister grace unto the hearers." Eph. 4 : 29. 
'^Neither filthiness, nor foolish talking, nor jesting, 
which are not convenient: but rather giving of thanks." 
Eph. 5 : 4. This is followed by the fifth verse where they 
are excluded from the kingdom of Christ and of God. 

By almost every conversation we hear, we are made 
to realize that the people have drifted for away from a 
pure language, in this age, and we are filled with aston- 
ishment that only a few among the vast multitude that 
inhabits this world are not violating ^his magnified law 
of God. 

"Kemember the sabbath day, to keep it holy." Ex. 
20 : 8. This commandment I will write more extensively 
about, further on in this work. 

"Honor thy father and thy mother : that thy days may 
be long upon the land which the Lord thy God giveth 
thee." Ex. 20:12. 

In the new law it is explicit in commanding obedience 
to the parents, "Children, obey your parents in the 
Lord: for this is right." Eph. 6:1. 

Jesus reprimanded the Pharisees and certain of the 
scribes publicly and officially for rejecting this command, 
that they might keep their own traditions, thus making 
the -word of God of none effect, and releasing the children 
from any obligation to their parents; therefore, this 
commandment is emphasized in the new law, by the mo- 
mentous words, "Children, obey your parents." 

As it was then^ so it is now. Children are asserting 
their authority in their youth, and often the master of 
the household lies in the cradle. What a great responsi- 
bility is upon the parents in instilling this commandment 
into the hearts of their children. 



40 GOD AND MAN 

"Thou shalt not kill/' Ex. 20 : 13. Behold the greater 
law penetrates to the sin which is the occasion of the 
action and produces such a result as taking life. It pro- 
claims with authority, "Whosoever hateth his brother is 
a murderer : and ye know that no murderer hath eternal 
life abiding in him.'' 1 John 3 : 15. 

The hands of all murderers are not stained with blood: 
but that deadly hatred hidden deep in the heart of man, 
will sink him deeper down- than Sodom. 

All murderers have not been hung. How^ many little 
graves in the back yard will witness against mothers 
who have murdered their own unborn offspring? Etern'ty 
will reveal the broken law when they rise and fall upon 
the waves of their own damnation. They are guilty and 
God is just. 

Murder comes from sin in the heart of man. 

"Thou shalt not commit adultery." Ex. 20 : l'^. 

This exceeding commandment reaches deeper than the 
unlawful commerce with the other sex, when He who 
spake as never man spake, uttered these words in His 
wonderful sermon on the mount, "Ye have heard that it 
was said by them of old time, Thou shalt not commit 
adultery : 

"But I say unto you, that whosoever looketh on a 
woman to lust after her hath committed adultery with her 
already in his heart.'' Matt. 5 : 27, 28. 

The breaking of this commandment by evil hearted 
men, has caused many a woman to cross the street and go 
another way rather than pass by where men stand ready 
to make remarks about her form. 

The shameful number of houses of ill-fame, the white 
slave traffic, the breaking of the marriage vow, the one 
hundred thousand divorce cases in one year, tell only too 
well how the magnified law of God, in this age, is being 
enormously violated. The violaters are rushing on to 
meet a just and holy God. 



THE LAW OF GOD 41 

What will eternity reveal '( Only God can tell. 

'Thou shalt not steal." Ex. 20:15. 

This commandment is enforced again in Ephesians 
4 : 28. ^'Let him that stole steal no more." But great-er 
than this is the exceeding law, "Nor extortioners, shall 
inherit the kingdom of God." 1 Cor. 6 : 10. 

A greater crime than breaking into houses, or de- 
manding a man's purse upon the highway, is taking the 
advantage in a business transaction, paying twenty-five, 
fifty, or seventy -five cents on the dollar, to settle lawful 
debts, pressing the poor to the wall with twenty-four 
per cent interest, raffling cakes and baskets to obtain 
money for sacred purposes, and such things. The world 
looks upon it all, and bows to those who do these things, 
calling them great financiers. 

The magnified law of God thunders the condemnation 
against them. Extortioners shall not inherit the kingdom 
of God. Ye are thieves and robbers. 

The first and great commandment, '^Hear, O Israel: 
The Lord our God is one Lord : And thou shalt love the 
Lord thy God with all thine heart, and with all thy soul, 
and with all thy might." Deut, 6:4, 5. 

At the time the Divine Teacher had put to silence 
his gainsayers, the lawyer who was a Pharisee interrogated 
him with a question, I think, perhaps, more to hear his 
answer than a real desire for knowledge, saying, "Master, 
which is the great commandment in the law? 

Jesus said* unto him. Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with 
all thy mind. 

This is the first and great commandment. And the 
second is like unto it, Thou shalt love thy neighbor as 
thy self. 

On these two commandments hang all the law and the 
prophets." Matt. 22 : 36-40. 

"If ye love me keep my commandments." John 1'4 : 15. 



42 GOD AND MAN 

^^Love worketh no ill to his neighbor : therefore love 
is the fulfilling of the law." Eom. 13 : 10. 

All work is of no avail without the love of God. If 
w^e have the love of God we will keep the royal law. 

Adam Clarke says : "He loves God with all his heart, 
who loves nothing in comparison with Him, and nothing 
but in reference to Him; who has in his heart, neither 
love nor hate, hope nor fear, inclination nor aversion, 
desire nor delight, but as they relate to God and are regu- 
lated by Him. 

He loves God with all his soul, or rather with all his 
life, who is ready to give up life for His sake — to endure 
all sorts of torments, and to be deprived of all kinds of 
comforts, rather than dishonor God; who employs life, 
with all its comforts and conveniences, to glorify God in, 
by, and through all; who regards life and death as nothing 
except as they come from and lead to God. 

He loves God with all his strength, who exerts all the 
powers of his body and soul in the service of God, who 
for the glory of his Maker, spares neither labor nor cost, 
who sacrifices his time, body, health, and ease, for the 
honor of his God, his Divine Master; who employs in 
His service all his goods, his talents, his powers, credit, 
authority and influence. 

He loves God with all his mind, who applies himself 
only to know God and His holy will; who receives wdth 
submission, gratitude, and pleasure, the sacred truths 
which God has revealed to man; who stitdies no art or 
science, but as far as it is necessary for the service of 
God, and uses it at all times to promote His glory; who 
forms no project nor design but in reference to God 
and the interest of mankind; who banishes from His 
understanding and memory every useless, foolish, and dan- 
gerous thought, together with every idea which has any 
tendency to defile his soul, or turn it for a mt^ment from 
the center of eternal repose." 



THE CHRISTIAN SABBATH^ 



The Christian Sabbath 

Xow, we will examine the Sabbath under the new 
covenant. 

''In the beginning was the Word, and the Word was 
with God, and the Word was God. 

The same was in the begining with God. All things 
were made by him; and without him was not anything 
made that was made." John 1 : 1-3. 

''For by him were all things created, that are in heaven 
and that are in earth, visible and invisible, whether they 
be thrones, or dominions, or principalities, or powers : all 
things were created by him, and for him : 

Aaid he is before all things, and by him all things con- 
sist." Col. 1 : 16, 17. 

Jesus, Himself, says, ''I am Alpha and Omega, the 
beginning and the ending, saith the Lord, which is, and 
which was, and w^iich is to come, the Almighty." Kev. 
1:8. 

''Saying, I am Alpha and Omega, the first and the 
last." Eev. 1 : 11. 

The reading of the Greek Testament, on the subject 
of the kingdom of heaven is at hand and among you, is 
as follows : 

"Reform! because the Royal Majesty of the heavens 
has approached." Matt. 3:2. 

"From that time Jesus began to proclaim, and to say : 
Reform for the Royal Majesty of the heavens has ap- 
proached." Matt. 4 : 1'T. 

"The kingdom of God comes not with outward show; 

Nor shall they say. Behold here! or there! for, behold, 
God's Royal Majesty is among you." Luke 17 : 20, 21. 

Here the Lord of glory has come. If men want the 
kingdom they must accept the king. 

45 



46 GOD AND MAN 

Whom do we have in the Lord Jesus Christ? the 
Creator of all things, and also the King of kings and 
Lord of lords ; who hath all power, dominion and majesty ; 
who worketh all things after the counsel of His own will; 
who said, "Lo, I come to do thy will, O God. He taketh 
away the first, that he may establish the second." Heb. 
10 : 9. And who dare challenge His right, that to which 
He- has claim, or exclusive possession ? 

'^He came unto his own, and his own received him not." 
John 1 : 11. 

Those to whom was given the law and the prophets, 
could not see the fulfillment of the same in the man of 
Galilee, who taught them as one having authority, and 
not as the scribes. Matt. 7 : 29. They, more than all 
others should have been able to summon their knowledge 
of the Scriptures, and behold their Messiah in the Son 
of God. They alone bade defiance to His precepts, and 
challenged His' authority. 

"For John came neither eating nor drinking, and 
they say. He hath a devil.'' 

The Son of man came eating and drinking and they 
say. Behold a man gluttonous, and a winebibber, a friend 
of publicans and sinners.'' Matt. 11 : 18, 19. They com- 
plained of John because he did not eat, and of Jesus 
because He did eat, and because He received sinners. 

If Jesus healed any, they watched that they might 
accuse Him. Luke 6 : Y, 11 and 14:1. And when He 
gained the advantage over them, by referring to their law 
as authority for, decision, they were filled with madness, 
and wanted to do Him evil. 

If Jesus cast out devils, they would say. He only did 
it through the prince of devils. Matt. 9 : 34. If He for- 
gave sins, they said. He speaketh blasphemies. Luke 5 : 21. 
When Jesus and His disciples went through the corn on 
the Sabbath day, and His disciples plucked the corn and 
ate, the Pharisees saw it, and said unto Him, "Behold 



THE CHRISTIAN SABBATH 47 

thy disciples do that which is not lawful to do upon the 
Sabbath day/'Matt. 12 : 1-8. Jesus directed their atten- 
tion, to the Scriptures, where David and they that were 
with him did enter the house of God and did eat the 
shew bread, which was not lawful for them to eat. He 
also asked them, if they had not read in the law, how the 
priests profaned the Sabbaths, and were blameless? 

Jesus told them He was greater than the temple, and 
if they had known the difference between mercy and sacri- 
fice, they would not have condemned the guiltless. In 
that, Jesus said, the disciples were not guilty before the 
law, giving as His authority, "For the Son of man is 
Lord even of the Sabbath day." Matt. 12 : 8. The Greek 
reads, ^Tor the Son of man is the owner of the Sabbath 
day." He is the proprietor (one who has the legal right), 
therefore, His word is law. I remember an incident of 
my school days, that will serve as a good illustration; 
One girl was the owner of a large jumping rope, which 
she loaned to another girl, who made an agreement with 
some others, that they would allow no one to run and 
jump into the rope except those to whom they gave per- 
mission. All went well for some time, when the owner 
of the rope came on the scene, and immediatly ran right 
in and jumped with the rest of the girls, whereupon they 
who had entered into the contract with the first girl 
cried out, ^^You can not jump here, can she?" Her answer 
at once, put an end to all controversy, "Of course she can, 
she owns the rope." What can the Lord do with • the 
Sabbath day? Anything in His will, for He owns the 
Sabbath day. 

The Jews not being satisfied with this said, "This man 
is not of God because he keepeth not the Sabbath day." 
John 9 : 16. 

Their hatred for Jesus increased to such a degree that 
they sought to kill Him. "Therefore the Jew^s sought the 
more to kill him, because he not only had brpl^en the sab- 



43 GOD AND MAN 

batli, but said also that God was liis Father, making him- 
self equal with God." John 5 : 18. 

Those who contend for the Sabbath under the ol'\ law, 
and say, '^Jesus strictly observed the Sabbath, and we 
should follow the example He left us." They can surely 
see their mistake when the Jews killed Him for breaking 
the Sabbath. 

Those Jews who should have acknowledged their King, 
and recognized His sovereign right, were the very ones 
who rejected Him, and denied His right. They rejected 
the King, and lost the kingdom. 

Let us follow the Sabbath from the beginning. 

'^And on the seventh day God ended his work which 
he had made; and he rested on the seventh day from all 
his work which he had made. 

And God blessed the seventh day, and sanctified it; 
because that in it he had rested from all the work which 
God created and made." Gen. 2:2, 3. 

'Tor in six days the Lord made heaven and earth, 
the sea, and all that in them is, and rested the seventh 
day: wherefore the Lord blessed the sabbath day, and 
hallowed it." Tx. 20 : 11. 

"And God saw all things that he had made, and 
behold, they were very good. And there was evening and 
there was morning, the sixth day. 

And the heavens and the earth were finished, and the 
whole world of them. 

And God finished on the sixth day his works which he 
made, and he ceased on the seventh day from all his works 
which he made. 

And God blessed the seventh day and sanctified it, 
because in it he ceased from all his works which God begnn 
to do." — The Septuagint Version. 

The purpose of God in hallowing the seventh day and 
making it blessed, was to commemorate the fact that Ho 
had rested from all His works. 



THE CHRISTIAN SABBATH 49 

The object to be accomplished is the commemoration 
of all the great and wonderfnl works which He had made. 
Consequently, the manifestation of the giory of God in 
the creation of the world, is commemorated in the cele- 
bration of the day with honor and solemnity. 

God did not say He blessed the seventh day of the 
week, making the particular day of the week the blessing: 
for the blessing is not relative to the day, but to the event 
of the day, the consequence of God's finished work. The 
blessing comes in the commemoration of the consumma- 
tion of God's creative work. God is glorified in the cele- 
bration of the day, rather than the day itself. It is, there- 
fore, the memorial of God's creation, and not of the day. 

The Sabbath was instituted on the seventh day from 
the beginning of the creation, and on the first day after 
the ending of the creation. 

^'The sabbath was made for man, and not man for 
the sabbath." Mark 2 : 27. 

The first day man lived was God's Sabbath, a day of 
rest. Man's first work day was the second day he lived. 
As none of the human family were living at this time, 
but the two created beings, then Sabbath was made for 
them. If this be so, it was made for all their offspring 
to the furthest generation, with no special consideration 
or regard for one more than another, from the fact that 
the whole human family are alike connected with Adam, 
and have a common interest in what was commanded 
-him. If the Sabbath w^as given to Adam, and was obli- 
gatory upon him, then the obligation still rests upon 
every son and daughter of Adam, from the first to the end 
of the world. 

The Sabbath is binding, because given by God. It is 
still obligatory because God has never annulled it. 

"The Sabbath itself is a ^moral' law, because com- 
manded by God, and is right within itself. The especial 



50 GOD AND MAN 

day is a ^positive' law and exists only because of the 
other command. 

The former can not be annulled, for it is right within 
itself, and not subject to alteration. The latter can be 
changed as the necessity demands, which may arise from 
more than one cause.'' — A. M. Kiergan. 

As God gave the command, and appointed the day, 
there can be no change in the day only as ordered by 
God, who is sovereign of all his works. And He who 
worketh all things according to the counsel of his own 
will, may assign the Sabbath to the last day of the week 
or the first day of the week, for God did not bless the 
seventh day of the week, but the seventh day after six 
days of work. 

If the command had pertained to the specific seventh 
day of the week, then the people who live in different 
places on the earth, would have the Sabbath at different 
times. And who would be able to tell, what exact twenty- 
four hours in the week correspond with the original Sab- 
bath? Not one can tell. 

The institution of the Sabbath is shown to be perpet- 
ual in Isa. 56 : 6-8. ^^Also the sons of the stranger, that 
join themselves to the Lord, to serve him, and to love the 
name of the Lord, and to be his servant, every one that 
keepeth the sabbath from polluting it, and taketh hold of 
my covenant; 

Even them will I bring to my holy mountain, and 
make them joyful in my house of prayer; their burnt 
offerings and their sacrifices shall he accepted upon mine 
altar : for mine house shall be called an house of prayer 
for all people. 

The Lord God, which gathereth the outcasts of Israel, 
saith, Yet will I gather others to him, beside those that 
are gathered unto him." 

There is to come a time, after this prophecy was 
given, when the house of God shall become a house of 



THE CHRISTIAN SABBATH 51 

prayer for all people. It shall be when the outcast of 
Israel, and others besides them shall be gathered unto 
Christ. It is then that the Sabbath shall continue, and 
those who keep from polluting it, especially the sons 
of the stranger shall be made joyful in His house of 
prayer. God's house was never a house of prayer for all 
people until after the Gospel dispensation, and wherever 
two or more are met together in the name of Christ, 
the house of God is found, there the word is surely ful- 
filled. There has been gathered into Christ Jew and Gen- 
tile, and they have joined themselves unto the Lord. 

They serve Him, they love His name, they keep the 
Sabbath, they have His covenant, they are joyful in His 
house of prayer. It is a house of priyer for all people. 
This was never true under the Old Covenant, but under 
the New Covenant. So the Sabbath still remains with 
all its blessings, under this dispensation, which will last 
to the end of the world. "In the destruction of the old 
economy and setting up of the new, perish what might, 
the Sabbath survived. The Lord of life took it up, put 
His own stamp upon it, and declared Himself to be the 
Lord of the Sabbath." He is the owner of the Sabbath. 
It was the Sabbath of the Lord in the beginning, under 
the law, when Christ was here, today and for all time. 
His disciples accepted it, and observed it as a law, and so 
has the Church for nineteen hundred years. 

We will unfold this subject in the glorious beauty of 
the New Creation which is the work of God as well as the 
old creation. The agent in both works, is the same person, 
Jesus Christ. In the beginning all things were made by 
Him and for Him. John declares the Son of God was 
manifested to accomplish the work of the New Creation. 

Jesus says, "I am Alpha and Omega, the beginning 
and the end, the first and the last." Kev. 22 : 13. He is 
Lord of the old creation, and He is Lord of the New 
Creation. 



52 GOD AND MAN 

That the New Creation is greater and grander, and 
of more importance, is manifested in the work itself, 
the result of the work, and the means by which the work 
is accomplished. 

Of all the works of God, the New Creation is the 
greatest. 

To display the wisdom of God, by the church in the 
work of redemption, was the fixed purpose of the mind 
of God for which all things were created by Jesus Christ, 
without which all things created would have been to no 
purpose. 

But the effulgent glory of the ministration of the 
Spirit of life, in the New Creation, or redemption of man, 
justified the means used to accomplish the work, and sup- 
ersedes the work of Creation itself, and brings more 
glory to the Author of Creation. 

"When Creation's work was ended, God selected tlie 
seventh day as the memorial of its completion. This was 
to be observed till another greater and grander creation 
was completed, when another day was to be chosen as its 
memorial. And had not He who was the Lord of both 
creations, and at the same time the Lord of the Sabbath, 
the right to select the day. He would make the memorial 
of His greater and grander work ? Had He the right and 
power to choose and establish the first and not the same 
right to establish the second? By all that is more trans- 
cendently glorious in the spirtual creation, completed in 
the resurrection of Christ, over the finishing of material 
creation, is the argument for the right and fitness of 
another memorial day is confirmed. And with the record 
so exact and the testimony so complete, the first day of 
the week should not be questioned as the memorial day 
of the world's redemption, and should be kept in sacred 
remembrance of it. The honest Christian can not suffer 
by mistake, when he has such clear foot-prints of his 
Master before him." 



THE CHRISTIAN SABBATH 53 

The work of creation is truly a grand work from first 
to last. The mind, can not apprehend its full meaning. 
The Lord by His word of power, spoke light out of dark- 
ness, and gathered together the Heavens above, and the 
earth beneath, bringing forth all fruits and flowers, every 
green tree, the hills and mountains, the mighty rolling 
seas, the rushing rivers, the bounding torrents, and the 
little rills. He made the twinkling stars, the pale moons, 
the blazing suns, countless in numbers and far beyond 
the gaze of man. He created every creature great and 
small, that roams the earth, or swims the seas or soars 
through the air. And then man, the last, and greatest of 
God's creation, was made like unto Himself, that the 
creature might be an associate of the Creator. All this 
is deserving a memorial of the completion of such a work. 
And God has given it to man in the Sabbath of rest. The 
institution is perpetual. As long as the sun arises in his 
strength, and the moon throws her mellow light around the 
circle of this earth, as long as the scintillating stars are 
seen, and this world with its created millions flies in its 
orbit through space, so long shall the Sabbath of rest be 
kept as a memorial of God's completed creation. 

After many centvries had gone by there was another 
work completed, greater in the magnitude of its grandeur, 
surpassing in its glory, and stupendously above former 
creations. This is true, because of that which occasioned 
it; because of the means employed to accomplish it; 
because of its result. 

The cause was this : man had been captured by the 
devil, who permeated him with sin, until there was no 
soundness in him and he was under the penalty of death. 
The agent used for the work of man's deliverance, was 
the same as was in the beginning of the material creation 
and was Christ the Son of God. The result is the J^e^ 
Creation of man, his redemption from sin, and restoring 
the image of God in righteousness and true holines^i 



54 GOD AND MAN 

If the first creation is worthy a memorial, then, who 
would say that such a glorious worK as the redemption of 
man, needs not to be commemorated, or that no such a 
commemorative day is left on record, when we have such 
convincing proof of its celebration. 

The institution of the Sabbath being a moral law, can 
not be eradicated. The day itself being a positive law, 
is subject to a change by the Lord of the Sabbath, or 
owner of the Sabbath. The day may be changed without 
interfering with the institution of the Sabbath. 

This New Creation is worthy of a memorial day, but 
what day of the week shall it be? God celebrated His 
first creation, when He had finished His work, and rested. 
What other day could celebrate the New Creation but the 
day that the work was finished? The victorious day 
when Jesus arose triumphant over all our foes, the birth- 
day of man's redemption. The New Creation could not 
celebrate the seventh day, that was a grave day. The 
hope of those disciples lay buried in the tomb, that day. 
The Jewish Sabbath, was not a day of joy to those men 
who had followed their Master for three years and a 
half. He lay there dead and in the grave. They never 
had a sadder day, than that Sabbath day. Those men and 
women were broken-hearted, the world was rejoicing, and 
hell was triumphant. The Creator of the world was bound 
in death. No, no, this can never commemorate the New 
Creation; the work was not completed; perfection had not 
been wrought. But with the dawn of the coming day, 
the first day of the week, those heart-broken women came 
to see the body of Jesus, and, behold, there had been a 
great earthquake, for the angel of the Lord had come 
down from heaven, in transcendent brightness, and rolled 
away the stone from the door and sat upon it. Trembling, 
the watchers fell like dead men. And then the Son of 
God came forth a mighty Conqueror, over death and the 
grave. 



THE CHRISTIAN SABBATH 55 

The angel proclaimed to the women, "He is not here, 
he is risen, why seek ye the living among the dead?" 
Their tears were dried, their hearts were thrilled with 
joy, and they carried the glad new^s to His brethren, that 
the Son of God was alive, and the world was redeemed. 
Angels struck their harps of gold and sang a new song 
in heaven rejoicing in the salvation of man; the devil is 
defeated, and the demons are dismayed. "It is the grand- 
est day that ever dawned upon this lost world. It is the 
world^s birthday. Could it do else than celebrate it to 
the end of time? 

Why have we this exact record by four inspired evan- 
gelists that Jesus rose on the first day of the week? The 
day of His birth is not so recorded, nor His baptism, nor 
His first appearance in the temple, nor His transfigura- 
tion. Why then the exact date of His resurrection? It 
could only be that the day itself was to be marked and 
singled out as the memorial day of the greatest event 
that had ever occurred on earth." 

The institution of the Sabbath, by God's appointment, 
has been changed from the seventh to the first day of the 
week, still commemorating the finished work *of creation 
in the beginning, and also, commemorating the finished 
work of the 'New Creation, upon the day when Christ 
arose. 

The moral part of the institution has not been changed, 
neither can be, but the time has been changed by God 
Himself, because of an urgent need. 

"The finished work of man's redemption, or the new 
creation, has only been universally commemorated by the 
tenure of the first day of the week." 

The institution of the Sabbath is still preserved and 
returns every seventh day, and is a memorial of the two 
creations of God. But on account of the superiority of 
the New Creation, it takes the more exalted place in the 
commemoration, and is given the honor of the day itself. 



56 GOD AND MAN 

'^Open to me the gates of righteousness: I will go 
into them, and I will praise the Lord : 

This gate of the Lord, into which the righteous shall 
enter. 

I will praise thee: for thou hast heard me, and art 
become my salvation. 

The stone which the builders refused is become the 
head stone of the corner. 

This is the Lord's doings; it is marvelous in our eyes. 

This is the day which the Lord hath made; we will 
rejoice and be glad in it. 

Save now, I beseech thee, O Lord : O Lord, I beseech 
thee, send now prosperity. 

Blessed be he that cometh in the name of the Lord : 
we have blessed you out of the house of the Lord. Psalm 
118 : 19-26. 

This Psalm, particularly the prophecy contained in 
these words, is explained by St. Peter, as referring to 
Christ; the true headstone of the corner, rejected by the 
Jewish builders; and, of course, as referring to the times 
of the Christian dispensation. In these times, then, there 
was to be 'a day which the Lord had made; not in the 
literal sense; for in this sense He had made all days; but 
in the Spiritual sense ; that is, a day, which He had sancti- 
fied; consecrated to Himself; devoted to His own worship; 
of a common and secular day, made into a holy and reli- 
gious one. It was a day on which the gates of righteous- 
ness were to be opened; that is, the gates of the sanctuary, 
or house of God; and styled the gate, or gates of the Lord. 
It was a day, on which the righteous, as a body, were to 
enter into them. It was the day, on which the Lord became 
their salvation. It was the day, on which the stone, re- 
jected hy the Indiders, became the headstone of the cor- 
ner. It was a day, on which prayers were to be ojfered up, 
and praises to be sung to God. Finally, it was a day, in 



THE CHRISTIAN SABBATH 57 

which the righteous were to receive blessings from the 
house of the Lord. 

The conchision, must be that tliis was a day devoted to 
religious employpients, and particularly to the puhlic wor- 
ship of God. It is equally evident, that it is the day, on 
which Christ arose from the dead, or in other words, he- 
came the headstone of the corner. It is, therefore, the 
Sahhath; the only day, ever devoted to purposes of this 
nature by the authority of Inspiration. It is a Sahhath, 
also, existing under the Gospel or after the resurrection 
of Christ. And it certainly is to continue to the end of 
the world; for all the institutions, which exist under the 
Gospel, are perpetual." 

This day, on which the Stone, that was rejected, be- 
came the headstone of the corner, was the very day that 
the Lord made, the very day in which we are to rejoice 
and be glad, the very day, in w^hich we are to be blessed 
from the house of the Lord, which can be none other than 
the day on which Christ arose from the dead, and became 
our salvation. This is the day, which the Lord hath made 
and sanctified. 

LTnder the old covenant none but the priests entered 
the house of God. The priest went into the sanctuary, 
and the high priest into the holiest of all, while the peo- 
ple stood without. When Jesus was crucified, the Father 
with His own hand rent the vail from top to bottom and 
bid all nations come into the house of God, come into 
the holiest of all, and there abide, amid the transcendent 
glories of God's presence. And upon that glorious day 
when Jesus conquered death and came forth from the 
grave, He became the Headstone of the corner, the Christ, 
as a Son over His own house. 

^"Then the same day at evening, being the first day of 
the week, when the doors were shut where the disciples 
were assembled for fear of the Jews, came Jesus and stood 
in the midst, and saith unto them. Peace be unto you." 



58 GOD AND MAN 

John 20 : 19. Thus saith the Lord, ^^This is the day, 
which the Lord hath made. We have blessed you out of 
the house of the Lord." 

So, this is the Lord's day, and the Lord's house, ^'We 
will rejoice and be glad in it." 

Did the Apostles and the church observe the seventh 
day of the week, or the first day of the week? Let us 
examine the evidence. If the close of Creation's work 
was commemorated by a- Sabbath of rest, more certainly 
would the finished work of redemption be commemorated 
by a holy Sabbath. Of a necessity the celebration is 
on another day; first, because the close of the material 
creation was on a different day of the week, from the 
close of redemption's work, therefore, the commemoration 
must b'fe on the day the work was finished; second, the 
day must be a different one, so there might be a clear 
definite understanding of the two works of God, the great 
work of the creation of material things and the greater, 
more grand and glorious Spiritual work, the redemption 
of man, and a definite signification of the purpose be 
shown in the celebration of the day. 

Jesus arose from the dead on the first day of the week, 
and put His seal upon the celebration of it by meeting 
with His disciples, by His own appointment. 

That Jesus arose from the dead the third day, being 
the first day of the week, will be clearly seen from the 
following : 

"Now, catch the thought that among the festivals of 
the Jews, none was greater than the festival of the F ass- 
over. 

The Passover festival was not a fixed institution as the 
days of the week; but was fixed with relation to the days 
of the month. The 14th of Nisan was the day to kill the 
Passover; and sunset of that day introduced this Pass- 
over Sabbath. This would give a week in which there 



THE CHRISTIAN SABBATH 59 

would be two Sabbaths: (1) the high Sabbath of the 
Passover, and (2) the regular weekly Sabbath. 

If you consult John 19 : 31 you will note that the Sab- 
bath which was approaching was not the ordinary Sab- 
bath; but an high day. It was the Passover Sabbath 
which was approaching. 

It is written in Matt. 28 : 1, "In the end of the Sabbath, 
as it began to dawn toward the first day of the week, came 
Mary Magdalene,'' etc. Concerning this word "Sabbath," 
it is worthy of note, that in Greek, it is in the plural 
form, "In the end of the Sabbaths." This conveys the 
idea that Mary came to the tomb after two Sabbaths had 
passed; the first, the high Sabbath of the Passover festi- 
val, and the second the regular weekly Sabbath. 

This, to say the least, is consistent with the idea that 
a plurality of Sabbaths preceded the first day of the week. 

If this is true, and we may hold that it is until it has 
been disproved, then Jesus lay in His rocky tomb over two 
Sabbaths. 

Counting the days as we count them, for clearer com- 
prehension, Jesus was in the tomb a small part of Thurs- 
day afternoon, and all that night, all of Friday (the Sab- 
bath of the Passover) and that night, and all of Saturday 
(the weekly Sabbath) and that night, and about daybreak 
on the morning after this last Sabbath, He arose from the 
grave; after having been in the tomb three days and three 
nights, as He said, "For as Jonas was three days and three 
nights in the whale's belly; so shall the Son of man be 
three days and three nights in the heart of the earth." 
Matt. 12 : 40. 

Further Scriptural proof that Jesus was crucified on 
Thursday is found in the positive statement of Luke 
24:21, — "Today (it was on Sunday that these words 
were uttered) is the third day since these things (the trial 
and the crucifixion) were done." Reckoning backw^ard, 
the first day lands us in our Saturday (the weekly Sab- 



60 GOD AND MAN 

bath), the second day carries us back to our Friday (the 
Passover Sabbath), while the third day, plants us squarely 
on Thursday, the day upon which the passover lambs 
were slain. Christ our Passover, was slain at the time the 
typical lambs were killed. 

Take the account of the resurrection of Jesus, as 
related by the four evangelists under inspiration, as we 
read it in the Emphatic Diaglott, "Now after the Sab- 
baths, as it Avas dawning into the first Sabbaths of the 
week, Mary Magdalene, and the other Mary, went to see 
the tomb." Matt. 28 : 1. 

Notice, in this verse, that the word Sabbaths occurs 
twice, both are in the plural, the first word has reference 
to the weekly Jewish Sabbath, and the Passover Sabbath; 
both of which had just passed. The second word has 
reference to the first day of the week, or the first Sabbaths 
of the week. It is clear enough, that there are three 
Sabbaths spoken of in this verse, the first two were under 
the Jewish law, or Old Covenant. The last one is under 
Christ, or the New Covenant. The term, the first Sab- 
baths of the week, was to distinguish it by contrast, from 
the Jewish Sabbath which was the last of the week. 

The other Gospels record the same way. "And in the 
first of the Sabbaths at the depth of the dawn, they went 
to the tomb.'' Luke 24 : 1'. 

"And the first of the Sabbaths, Mary Magdalene comes 
early, it being yet dark, into the tomb.'' John 20 : 1. 

"And being past the Sabbaths, and exceedingly earlv 
of the first of the Sabbaths, they came to the tomb." 
Mark 16 : 1, 2. 

Perfect harmony pervades the four Gospels. The date 
of their writings, probably, are in order from twenty to 
sixty or sixty-five years after the resurrection of Christ, 
and the recognition of the New Sabbath was then com- 
mon, therefore, the term in the Gospels of the first Sab- 
baths of the week. 



THE CHRISTIAN SABBATH 61 

Jesus arose from the dead upon the first day of the 
week, or the first Sabbath of the week. 

Jesus met with His disciples frequently during the 
forty days He remained on earth after His resurrection. 
I will give the order in regard to the time. 

"Now when Jesus was risen early the first day of the 
week, he appeared first to Mary Magdalene, out of whom 
he had cast seven devils. 

And she w^ent and told them that had been with him, 
as they mourned and wept." Mark 16 : 9, 10. 

"And behold, two of them went that same day to a 
village called Emmaus, which was from Jerusalem about 
thereescore furlongs. 

And they talked together of all these things which 
had happened. 

And it came to pass, that, while they communed to- 
gether and reasoned, Jesus himself drew near, and went 
with them." Luke 24 : 13-15. 

The women had gone to the Apostles, and told them 
all that had happened. Mary Magdalene ran to tell them, 
and Peter and John went to the sepulchre. And behold, 
two of them went to Emmaus that same day. What an 
eventful trip that was! As they were having a heart to 
heart talk of all these things that had happened, Jesus 
drew, near and went with them, listening to their confi- 
dential talk, beholding their sad countenance, and asking 
them what they were saying. They thought, no one but 
a stranger could be ignorant of the wonderful events, of 
the past three days. Then He began to speak those gra- 
cious words that made their hearts burn within them. 
Coming to the village they urged Him, not to leave them, 
but abide with them, as it was toward evening; and He 
went in. 

And it came to pass, as he sat at meat with them, 
he took bread, and blessed it, and brake, and gave to 
them." Luke 24 : 30. If their hearts burned by the way, 



62 GOD AND MAN 

as He told them that Christ should suffer these things, 
what must have been their feelings, as they gazed, while 
the hands of Jesus were breaking bread and the words of 
blessing were still ringing in their ears. All that scene 
came vividly to their minds, the Passover supper, the 
bread and the cup He had blessed and given them, the 
scene in the garden of Gethsemane, the -trial in the palace 
of the high priest, and before Pilate, the climbing of that 
long weary hill to Mount Calvary, the cross, the dying 
groans, the tomb and, now, the resurrection — they could 
see it all now as their Lord handed them the broken 
bread. By the time it all passed through their minds. 
He was gone. Thus ended the keeping of the first memento 
of the death of Christ, given by His own hands upon the 
first day of the week, the day He arose from the dead. 
These two who had recognized their Lord, in the first 
communion of the body of Christ, "And they rose up 
the same hour, and returned to Jeriisalem, and found 
the . eleven gathered together, and them that were with 
them. 

Saying, The Lord is risen, indeed, and hath appeared 
to Simon. 

And they told whal^ things were done in the way, and 
how he was knows of them in breaking of bread. 

And as they thus spake, Jesus himself stood in the 
midst of them, and saith unto them. Peace be unto you." 
Luke 24:33-36. 

"Then the same day at evening, being the first day of 
the week, when the doors were shut where the disciples 
were assembled for fear of the Jews, came Jesus, and 
stood in the midst, and saith unto them. Peace be unto 
you." John 20 : 19. It is evident from these Scriptures, 
that Jesus met with His disciples on the day He arose 
from the grave, being the first day of the week. 

Another time recorded in the 26th verse of this same 
chapter. 



THE CHRISTIAN SABBATH (Ml 

"And after eight days again his disciples were within, 
and Thomas with them : then came ^esus, the doors being 
shut, and stood in the midst, and said, Peace be unto you." 

This could not have been the Jewish Sabbath for the 
seventh day would have been the Jewish Sabbath, and the 
eighth day brought them to the first day of the week, 
which was the first Sabbath of the week. 

"Why the record, ^the first day,' 'on the eighth day,' 
'in eight days,' and 'after eight days,' if it were not for 
the purpose of making clear and definite the fact that 
Jesus observed these days with His disciples? Was not 
His example in setting this memorial day of His resur- 
rection as clear and strong as the example of resting 
after the six days' work of creation?" 

The first day of the week is again oificially sanctioned 
by our Lord Jesus, on the occasion of the pouring out of 
tne Holy Ghost. 

I will pray the Father and he shall give you another 
Uomforter, that he may abide with you forever; even the 
Spirit of truth. John li : 16, IT. 

"But when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of truth, which 
proceeded from the Father, he shall testify of me." John 
10 : 26. In this event there is a perfect harmony of pur- 
pose between the Father and the Son. 

And being assembled together with them, and com- 
manded them that they should not depart from Jerusalem, 
but wait for the promise of the Father, which, saith he, 
ye have heard of me. 

For John truly baptised with water; but ye shall be 
baptised with the Holy Ghost not many days hence." 
Acts 1;4, 5. 

From the Scriptures, we can discover the day of the 
week on which the Holy Ghost was given. 

"And when the day of Pentecost was fully come, they 
were all with one accrod in one place. 



64 GOD AND MAN 

And they were all filled with the Holy Ghost, and began 
to speak with other toi^gnes, as the Spirit gave them utter- 
ance.'' Acts 2: 1', 4. 

The word Pentecost means fiftieth. The law com- 
manded that they should keep the Passover and week of 
unleavened bread seven days in the first month, Abib or 
Nisan, "And ye shall count unto you from the morrow 
after the sabbath, from the day that ye brought the sheaf 
of the wave offering ; seven sabbaths shall be complete : 

Even unto the morrow after the seventh sabbath shall 
ye number fifty days; and ye shall offer a new meat 
offering unto the Lord. 

And ye shall proclaim on the selfsame day, that it 
may be an holy convocation unto you: ye shall do no 
servile work therein : it shall be a statute for ever in all 
your dwellings throughout your generations." Lev. 23 : 
15, 16, 21. 

The priest was to wave the sheaf offering on the mor- 
row after the Sabbath of the Passover week; also, from 
that same day, or from the day after the Sabbath, they 
were to count fifty days. This was to be their Pentecost, 
when they should offer a new offering unto the Lord, a 
tribute (or sufficiency) freewill offering of thine hand. 

"And thou shalt rejoice before the Lord thy God, thou, 
and thy son, and thy daughter, and thy manservant, and 
thy maidservant, and the Levite that is within thy gates, 
and the stranger, and the fatherless, and the widow, that 
are among you, in the place which the Lord thy God 
hath chosen to place his name there.'' Deut. 16 : 11. 

Jesus arose from the dead on the first day of the week. 
That was the morrow, after the Sabbath in the week of 
the Passover. Counting fifty days from the morrow brings 
us to Pentecost on the first day of the week, when the dis- 
ciples were assembled together in prayer waiting for the 
promise of the Father, and were offering themselves an 
offering unto the Lord. Jesus had told them, to wait 



THE CHRISTIAN SABBATH 65 

for the Spirit, and now from heaven came the mis^hty 
power and they were all filled with the Holy Ghost, and 
rejoiced before the Lord. This w^onderful event was 
upon the first day of the week. The day ^^hich Grod says 
shall forever be a Sabbath unto you. 

"This marvelous outpouring^ of the Holy Spirit was a 
divine seal set upon the Christian Sabbath. It is the 
Lord's day for the salvation of the world. Jesus appointed 
it, the Holy Spirit sanctified it, and the Church has been 
observing it ever since, and will to the end of time." 

This day, "Day of all the week the best," brought unto 
this lost world, "life and immortality." This day, "Em- 
blem of eternal rest," also, brought to the Church of God 
the gift of the Holy Ghost, and Christians received their 
greatest blessing. 

This day, has been signally blessed of God, many a 
lost soul has found salvation, and Christians have found 
the fountain of cleansing from all sin. 

Both the Bible and history must clearly designate 
the day which the Apostles and the Church of God com- 
memorated and on which met for worship. 

"And upon the first day of the week, when the disciples 
came together to break bread, Paul preached unto them, 
ready to depart on the morrow; and continued his speech, 
until midnight." Acts 20 : 7. 

In the original this "first day of the week," reads 
"the first Sabbaths of the week." This Scripture plainly 
indicates that the custom of the disciples was to meet on 
the first day of the week, for the purpose of breaking bread. 
That the practice had been established is shown by the 
fact that this was twenty-one years after Pentecost. The 
extraordinary part of the service was that Paul was there, 
and preached for them at the time of their regular coming 
together; for you m.ust understand the object that brought 
them together was to break bread. Paul was going away, 
CO he preached unto them. Paul had been there seven 



66 GOD AND MAN 

days. Evidently there was a seventh day Sabbath in that 
time, but no record of the Church or Paul meeting on 
any day but the first day of the week is given. 

"Now concerning the collection for the saints, as I 
have given order to the churches of Galatia, even so do 

ye. 

Upon the first day of the week let every one of you lay 
by him in store, as God hath prospered him, that there 
be no gatherings when I come.'' 1 Cor. 16: 1, 2. 

'^And concerning the collection which is for the 
saints ; — as I directed the congregation of Galatia, so 
also do you. 

Every first day of the week, let each of you lay some- 
thing by itself, depositing as he may be prospered, so that 
when I come collections may not then be made." — Em- 
phatic Diaglott. 

First, if there was to be no collecting when Paul came, 
the offering must all be in one place. 

Second, if each one must deposit his gift, with that 
which is accumulated, he must go where the contribution 
is being placed on deposit. 

Third, to obey Paul's suggestion that the congregation 
do this upon every first day of the week, then the congre- 
gation must, necessarily, meet together, every first day 
of the week. 

The evidence is clear that for more than twenty-one 
years of the Gospel dispensation, the established custom 
or practice of the Church of God, was to meet on the first 
day of the week for service, as we have shown above. 
The church at Troas in Asia, the church at Corinth in 
Europe, the church at Antioch, at Iconium, at Lystra and 
at Derbe which are in Galatia, a Roman province in Asia 
Minor met, for worship and service, on the first day of 
the week, which is the Christian Sabbath. 

The substance of the evidence just given is that the 
Apostles received from the Lord Jesus Himself the ob- 



THE CHRISTIAN SABBATH (57 

servance of the first day of the week, and practiced it 
themselves, together with their followers. 

Paul and his followers kept the first day of the week 
in service to God. Paul stated that he received the Gos- 
pel he preached, from Christ, by revelation, and we find 
that, he and the Apostles and their followers observed the 
first day of the week as a worship day. It was three years 
before Paul ever saw the other Apostles, neither had he 
any communication with them in that time. When they 
did meet there was no discord in their doctrine or con- 
cerning the day for worship. "If this day is not divinely 
instituted, then God has suffered His Church to disuse, 
and annihilate His own institution, and substitute one of 
mere human device, in its stead. But this is not all; He 
has annexed the blessing, which He originally united to 
the Sabbath, instituted by Himself, to that, which was 
the means of destroying it, and which was established by 
human authority merely. It is clearly impossible, that 
the Apostles, who have taught us this very doctrine, 
should, under the influence of inspiration, disobey Him 
in this interesting particular by forming so remarkable 
a Religious Institution, abolishing that of God, and sub- 
stituting their own in its place. Nothing is more evident, 
than that this example has all the weight, which can be 
attached to any precept whatever." 

The countries which best observe the first day of the 
week, (the Christian Sabbath) England, Switzerland, 
Scotland and the United States, have political freedom 
to a greater degree than any other countries in the world. 
This can not be said to be accidental. 

Divine approval or official sanction is placed upon the 
Christian Sabbath, in Revelation 1 : 10. "I was in the 
Spirit on the Lord's day." 

John died about the year 98 or 100, and was about one 
hundred years old. He wrote the book of Revelation it 
•is thought, about the year 95 or 96. While he was yet 



68 GOD AND MAN 

living there was a certain day known to the Christians as 
the Lord's day, John being divinely inspired, indicated 
the day by the name, '^Lord's day/*' Designating that 
particular day, by that specific name, clearly signifies, 
the consent of the Spirit of truth, as being an appropriate 
name for that particular day, as belonging to the Lord 
Himself. Therefore, the custom of the church in observing 
this day, and the name by which it was designated, was 
fully approved by the Holy Spirit. Any different con- 
clusion from this, would be making the Holy Spirit sanc- 
tion a false and illegal day, and uphold the erroneous doc- 
trine connected with the day. 

It certainly is true that the Holy Spirit would iiot 
have given sanction to a day, if that day had not been in- 
stituted beforehand, by God Himself. Furthermore, if 
there were no such day denominated by that name, then 
the Apostle John would be advocating a heresy. But 
the Spirit is truth, and John \vas true, and there was a 
day, and there is a day, and only one such day, which is 
the Lord's day. Made by the Lord Himself and owned 
by the Lord Himself, that day is the Christian Sabbath, 
the day Jesus arose from the dead, and became the head- 
stone of the corner. 

John's writings were under the Gospel dispensation. 
AAHiatever is done under the Gospel is perpetual and a 
binding law to the end of time. 

According to Thayer's Lexicon, the word refers to 
Christ and not to the Lord God. As the word kiiriakos is 
not found in the Old Testament, but it is in the New Testa- 
ment where it speaks of the Lord's supper, we know it 
has reference to the body and blood of Christ, and not to 
God. The same word, huriakos, peculiar to the New 
Testament, is recorded in Revelation in connection with 
the Lord's day. 

No other day of the week could be designated the 



THE CHRISTIAN SABBATH G9 

Lord^s day, and have reference to Christ, except the first 
day of the week. 

The Lord Jesus Christ is the Redeemer of the world. 
He consummated the glorious work of redemption on the 
lirst day of the week, and that day became His own, the 
Lord's day. 

The day is holy, being sanctified by the Lord, and he 
who would venture to desecrate it or trample its pre- 
cepts beneath his ungodly feet, need not expect to be 
blessed of God in so doing. 

We will follow these Scriptures proofs, that the first 
day of the week is the Christian Sabbath, by the open 
attestations of history. 

A. D. 101. Ignatius, Bishop of Antioch, was a dis- 
ciple of John, the Revelator, and survived him a few years. 
He says, "No longer keeping Sabbaths, but living accord- 
ing to the Lord's day, on which our life as risen again 
through Him depends. Let us no more Sabbatize,'' etc. 

A. D. 140. Justin Martyr, wrote: "But Sunday is 
the day on which we all hold our common assembly, be- 
cause Jesus Christ, our Saviour, on the same day rose 
from the dead.'' 

A. D. 150. Barnabas said, "We keep the eighth day 
with joy, on which day Jesus also rose from the dead." 

A. D. 167. Irenseus, Bishop of Lyons, who was a dis- 
ciple of Polycarp, an associate with the Apostles, "On the 
Lord's day every one of us Christians keeps the Sabbath." 

A. D. 170. Dionysius, Bishop of Corinth. 

A. D. 170. Melito, Bishop of Sardis. 

A. D. 180. Bardesanes, of Asia. 

A. D. 194. Clement of Alexandria, in Egypt. These 
all say : "The old seventh day has become nothing more 
than a working day." 

A. D. 200. Tertullian, in Africa, "The Lord's day is 
the holy day of the Christian church. We have nothing to 
do with the Sabbath." 



70 GOD AND MAN 

A. D. 225. Origeii of Egypt, "To keep the Lord's day 
is one of the marks of a perfect Christian." 

A. D. 250. Cyprian, Bishop of Carthage, Africa. 

A. D. 250. Apostolic Constitutions. 

A. D. 270. Antalius, Bishop of Leodicea, in Asia 
Minor. 

A. D. 300. Yictorinus, Bishop of Petan, in Germany. 

A. D. 306. Peter, Bishop of Alexandria in Egypt. 
Each testify, "But the Lord's Day we celebrate as a day 
of joy, because in it He rose again." 

A. D. 324. Eusebius, the father of church history, 
says, "They (the Jewish Christians) also observe the Sab- 
bath, and other disciples of the Jews, just like them; but 
on the other hand, they also celebrate the Lord's Day, 
very much like us in the commemoration of His resur- 
rection." 

A. D. 370. Epiphanius, in regard to those who kept 
both days says, "The disciples of Christ knew very well 
from His conversation with them, and from His doctrine 
before His passion, that the Sabbath was discharged." 
Augustine, who lived until A. D. 430, said, "The Lord's 
Day was by the resurrection declared to Christians, and 
from that very time it began to be celebrated as the 
Christian festival." 

Here are men who have testified (and their testimony 
can not be called in question) from the first to the fifth 
century, that the first day of the week was kept as the 
Christian Sabbath, or Lord's Day, from the resurrection 
of Jesus to that time. 

Mosheim's Church History, First Century, Part Sec- 
ond, Page 27, Chapter 4, Paragraph 4. "All Christians 
were unanimous in setting apart the first day of the week, 
on which the triumphant Savior arose from the dead, 
for the solemn celebration of public worship. This pious 
custom, which was derived from the example of the church 
of Jerusalem was founded upon the express appointment. 



THE CHRISTIAN SABBATH 71 

of the Apostles who consecrated that day to the same 
sacred purpose, and was observed universally throughout 
the Christian churches, as appears from the united testi- 
monies of the most credible writers." 

Second Centruy, Part 2, Chapter 4, Page 48, Para- 
graph 8. ^'The first Christians assembled for the purpose 
of divine worship, in private houses, in caves, and in 
vaults, where the dead were buried. Their meetings were 
on the first day of the week, in the celebration of the 
Lord's Supper." 

Fourth Century, Part 2, Chapter 4, Paragraph 5. "The 
first day of the week, which was the ordinary and stated 
time for the public assemblies of Christians, was in 
consequence of a peculiar law enacted by Constantine, ob- 
served with greater solemnity that it had formerly been.'' 

Here is the controversy : did Constantine, in the en- 
actment of this law, change the Sabbath from the seventh 
to the first day of the w^eek? Mosheim says the Chris- 
tians kept the first day of the week, from the resurrection 
of Christ on up to this time, as, also, did the other writers, 
given above. 

Now what have we? The first day of the week, had 
been in the past an established methodical arrangement, 
occurring at the appointed time. It was permanent with- 
out change, continuing as the time for the public assem- 
bling ot Christians. 

In consequence of a peculiar law enacted by Constan- 
tine, the first day of the week was observed with greater 
solemnity than it had formerly been. The observance of 
the first day of the week was something done in the past. 
After the enactment of that law by Constantine, the same 
thing was done on the same day with greater solemnity. 
Anybody can surely see that. 

Some have charged us with worshiping the sun because 
we keep Sunday. 

But if we, like them, celebrate Sunday as a day of 



72 GOD AND MAN 

rejoicing, it is for a reason vastly different to that of wor- 
shiping the sun. 

We solemnize the day after Saturday in contradistinc- 
tion to those who call this day their Sabhath. 

Others suppose that the sun is the god of the Chris- 
tians because we make Sunday a day of festivity. Where- 
fore — that I may return from this digression — you who 
reproach us with the sun and Sunday should consider 
your proximity to us : we are not far from your Saturn 
and your days of rest. 

We have given evidence which clearly proves, that 
Christians did assemble on Sunday, as the stated time of 
worship, which is the first day of the week, or the Lord's 
Day, in the tirst, in the second and in the third centuries: 
therefore, the evidence is conclusive, that neither Con- 
stantine nor the Pope changed the Sabbath from the 
seventh to the first day of the week. Constantine did not 
become ruler until 306 A. D. at the death of his father. 
He did not embrace the Christian faith unt'l about the 
year 313 A. D., and did not publish his faith until the 
year 324 A. D., when he issued his laws and edicts in 
favor of the Christians. The fact remains, that Constan- 
tine could not have changed the Sabbath because it had 
already been established since the resurrection of Christ, 
unless he was pre-existent, and did it before he ever ex- 
isted here, such fallacy can not be hid. 

It is just as impossible for the Pope of Eome to chan2:e 
the Sabbath. The Roman Catholic church did not have 
its origin in the Apostolic day, nor in the third century. 
Even if it existed in the fourth century, it could only 
have been embryonic organization. A pope had never 
yet been known. It was not until the seventh century that 
the "most odious, abominable tyrant that ever disgraced 
the annals of history," came to the imperial throne by 
wading through the blood of the Emperor Mauritius. 

Phocas, king of Italy, crowned Boniface III, Bishop 



THE CHRISTIAN SABBATH 73 

of Rome, supreme pontiff of all churches, "making him 
head of all churches and corrector of heretics." This 
really made him pope in the year A. D. 600. But the 
Papacy did not have political existence until A. D. 755. 

The charge has been made gainst the Romish church, 
that she changed the Sabbath in A. D. 364. This charge 
makes the Romish church do business before there was 
a Romish church in existence. It makes the pope do 
business 242 years before there was a pope. It makes 
the Papal kingdom do business five or six hundred years 
before it existed. Here is another example of pre- 
existence, we must admit. How could the Romish church, 
or the pope, change the Sabbath before there was a Rom- 
ish church, or a pope in existence? They did not change 
it, is a fact. 

The Jewish Sabbath, or seventh day Sabbath, died with 
the rest of the Old Covenant, when that dispensation 
closed its career. The Christian Sabbath was born, when 
Christ rose in triumph from the dead, the world entered 
into the Xew Covenant, and the Gospel dispensation 
began. 

God's holy institution of the Sabbath is still binding 
upon us, only it comes on the first day of the week, and 
the obligation to keep it holy is just as binding as ever. 

The Institution is the same, while the day is a differ- 
ent one. 

The resurrection day is the grandest day recorded in 
all the Gospel. 

On this day, Jesus established the fact of the resur- 
rection and of a future life, and so confirmed all the 
promises of God and the hopes of the Church by His 
resurrection. See Acts I'T : 31. 

On this day He was declared to be the vSon of God by 
the resurrection from the dead. Rom. 1 : 4. 

On the first day He repeatedly appeared to His dis- 



74 GOD AND MAN 

ciples. Therefore, it became a day of joy and gladness, 
and as such it has since been celebrated. 

On this day, the first day of the week, the disciples 
were begotten again to a lively hope by His resurrection. 

On this day many of the dead saints arose, death was 
conquered, the grave overcome, the devil defeated, salva- 
tion secured, earth and heaven were made glad. 

On this day Jesus ascended to His Father, and re- 
ceived all power in Heaven and earth. 

On this day, Jesus blessed them and bestowed upon 
them the gift of the Holy Ghost. 

Around this day cluster all the hopes of a once lost, 
but redeemed world. 

Jesus might have suffered and died, and still men 
would have been lost. It was the resurrection that brought 
life. 

Memorable day! One that should stir the hearts of 
all Christians and move sinners to repentance! 

The Spirit of the Lord is upon me, in admonishing all, 
and especially the people of God. 

The evil of Sabbath desecration is increasing in an 
alarming manner, and extending in every vocation of life. 

Let each one be on guard in every personal affair to 
suppress this terrible evil which is invading our land, and 
not by any means uphold it. 

There are some things that all should stand firmly 
against, because of the danger which is threatening our 
Sabbath from them. I desire to arouse the conscience 
to the uttermost. 

I will speak of the greater evils by which the Sabbath 
is desecrated. Yet there are no evils without influence 
to let down the flood-gate for the enemy to destroy our 
blessed Sabbath day of worship and holy repose. 

A grim monster is the saloon, a giant enemy to the 
Sabbath, to the church, to our homes and to our coutry. 

The thing itself is a great evil, no matter what day 



THE CHRISTIAN 5^ARBATH 75 

its hellgates are opened. Being affinity of the govern- 
ment makes it an institution of the government, giving 
it power to defy God and His laws, and practice its 
nefarious work of destruction upon the body and souls of 
men, on every, day of the week. But what an outrage 
to exercise this damnable business on the holy Sabbath 
day, enticing men from their homes, and from the house 
of Grod into the very jaws of death and hell! It is a dark, 
sad reality that every year, more than one hundred thous- 
and go to their graves, and as many souls which clods 
can not hide, nor graves hold, all barred from heaven and 
eternal life; for ^'no drunkard shall inherit the kingdom 
of heaven." 

Year by year this great army of human beings is 
marching, bondslaves to their doom, under the contract 
this government has with death and its agreement with 
hell. 

The saloon is a monstrous foe to the Lord's holy Sab- 
bath day. 

Another evil, under the authority of the Uiiited 
States government, which is destroying to our blessed day 
of rest, is the Sunday mail system. It is nothing more 
or less than a business traffic. The business man says 
he can not stop business, no not for one day, so he must 
have his mail on Sunday. Business makes the demand. 
Letters of friendship can be postponed without loss for 
another day; letters of sickness or death are really of im- 
portance, but does it justify, keeping so many hundred 
trains going, and thousands of men and women working 
on Sundays the year around lest perchance, there should 
be a case of sickness, which probably will never occur? 

No indeed, it is business that makes the demand, and it 
is the government that gives it authority and places its 
sanction on this desecration of the Lord's Day. Every 
Christian man or woman, who deposits mail in the post- 
office on the Lord's Day, or takes it out on that day, is 



76 GOD AND MAN 

just as much of a destroyer of the Lord's Sabbath as the 
man who opens his store and engages in business on that 
day, or as the man who plows his field. Let no one encour- 
age the violation of the Lord's Day in these things. 

The railroad companies, who have an eye for business, 
are not slow in taking advantage of the situation, and in 
apprehending the law of right, that it is as congruous for 
them to carry men or cattle, coal or groceries, as for the 
United States government to carry mail of any descrip- 
tion. 

While this awful evil is crushing the holiness out of 
the Sabbath, it is so strange that men and women who 
are professing Christians will abet this tremendous evil 
by riding in these trains on Sunday. Sometimes for 
pleasure, sometimes for business, but in any way, it brings 
them in partnership with this great evil. ^^The minister 
who takes the train on the Lord's Da.y to travel to his 
place of preaching the Gospel, should never take the theme 
of Sabbath breaking for his discussion. Llis act of par- 
ticip||,tion with Sabbath breakers will nullify anything 
he may be able to say in behalf of the sanctity of the day." 

The Sunday newspaper is in company with all these 
other evils, with all the extra amount of work and help 
it takes for its issue. There is nothing in them to make 
one feel holy or that the day is sacred. 

"They are poisoning the minds and hearts of thous- 
ands of boys with business habits and practices on the 
Sabbath, that effectually keep them out of the Sabbath 
school, away from the church, and lead them too often 
into loose and ruined lives. They keep men old and 
young, from the services of the church, and they unfit 
others who go from getting the good of church worship. 
No greater foe can the church, the Sabbath school, and 
religious services have today than the Sunday newspaper." 

Let all be careful to avoid this evil by a prohibition of 
its patronage. 



THE CHRISTIAN SABBATH 77 

There is a long line of things which many people look 
upon as small in import, but which lends a great power 
to help crush our Sabbath out of the land. 

I desire to arouse every one to a realization of the 
extent in which the Lord's Day is being desecrated by 
such a multitude of people. 

These people are not all of the world, but many of 
them profess the name of Christ. 

This great throng of people are variously engaged in 
violating the Sabbath. Some desecrate it by Sunday ex- 
cursions and picnics. They work all the week, and then 
on the Lord's Day there must be a family outing, or a 
fishing party, or a nutting in the woods, or hunting for 
game. 

Some go buggy and /bicycle riding just for pleasure. 
A much growing evil on the Lord's day is that of amuse- 
ment; the ball game, and often races of different kinds, 
fill the air with shouts and yells; and while spiritual peo- 
ple are trying to meditate upon God and engage in prayer, 
these terrific screams will penetrate the ear and interrupt 
the solemnity of the occasion. 

The theater is a great evil, especially on the Sabbath, 
furnishing places to allure people from the sanctity of 
God's house. Many who go to the house of worship first 
in the evening, are restless until they are free to leave 
for the place of amusement, often are not off of the church 
house steps until they ask of another, ^*Are you going to 
the theater?" 

The love of pleasure burns the desire of holy commun- 
ion out o^ the heart, and fills it with the wild, restless 
spirit of the world. There are many other things, such 
as barber shops open on Sunday, and patronized by many 
professing to be Christians. Also, meat, ice and milk 
sold and bought on the Sabbath day, drug stores, confec- 
tioneries and cigar stands opened on Sunday, often with a 
young girl attending to receive the money for these things. 



78 GOD AND MAN 

So many ways the flood gates are open to drown the 
sacredness of the day which God hath given us, for rest 
and holy services. 

May there be wrought in every heart a carefulness to 
keep the Lord's Day holy, so that there be. not a partaking 
of these things, which cause the command of this day to 
be trampled under the feet of men. 

May the sacredness of the day be precious to your 
heart, and may the Sabbath of the Lord be your delight. 

May this Bible truth run and be glorified. And may 
the sacredness of the Lord's Day be increased and ob- 
served by every one with greater love and solemnity than 
ever before by all who may read these pages. 

''This is the day which the Lord hath made, we will 
rejoice and be glad in it." Psalnix 118 : 24. 



WHAT IS MAN? 



What is Man? 

''What is man, that thou art mindful of him ? and the 
son of man, that thou visitest him? 

For thou hast made him a little lower than the angels> 
and hast crowned him with glory and honour. 

Thou madest him to have dominion over the works of 
thy hands ; thou hast put all things under his feet : 

All sheep and oxen, yea, and the beasts of the field ; 

The fowl of the air, and the fish of the sea, and what- 
soever passeth through the paths of the seas. 

O Lord, our Lord, how excellent is thy name in all the 
earth r Psalm 8:4-9. 

This glorious truth teaches us that man was made a 
little lower than the angels, and that all things else were 
under man. 

Who would have the audacity to place the crowning 
work of the Creator in this world down on a plane with 
the beast of the field. When God said that he is only a 
little lower than the angels and over all the works of His 
hands. 

The superior powers bestowed in the creation of man 
will not admit of it; the conscience, that faculty which 
decides on the lawfulness or the unlawfulness of our 
actions and affections, the intellect with its power to 
judge and comprehend; the understanding, the mind, and 
the spiritual nature of man, with its inclinations, loves 
and affections, the "wonderful soul, with its vast capac- 
ities, hopes and fears, joys and sorrows all prove the super- 
iority of man. How, in its aspirations, it overlaps the 
grave, and revels amid the grandeurs of eternity! 

Is there aught on earth, in sea or sky, to be regarded as 
an equivalent? 

81 



82 GOD AND MAN 

What a piece of work is man ! How noble in reason ! 
How infinite in faculties! In form and moving, how ex- 
press and admirable! In action, how like an angel! In 
apprehension, how like a God!'' 

''Man is a creature that makes bargains; no other 
animal does this — one dog does not change a bone with 
another." 

What is man and the son of man? 

There is a word, the shortest word in the English lan- 
guage, "and yet it is the most wonderful and mysterious 
word. It is on the lips of every one almost every moment 
of the day. Yet no one in the whole world, has ever been 
able to understand what it means. 

Just the letter 'I.' All day long, from morning till 
night, we are using it; I did this; I mean to do that; I 
ought; I shall; I will; I think; I wish; I love; I hate; I 
remember; I forget; and so on and on, ever ringing the 
changes on this little word in all its cases. T and 'my' 
and 'mine' and 'me.' Who or what is this 'I'; this 'me'? 

You will say, 'Oh there is nothing so mysterious about 
it; I know very well what I mean by it. 'I' means myself.' 

But what do I mean by myself? Of course there is a 
rough workday meaning in which it means my whole 
being as I stand — body, brains, thoughts, feelings, 
general appearance, everj^thing. But every thinking man 
knows that this is not the real 'I,' that when he says I 
can, I do, I must, I ought, I remember, the 'I' means to 
him something much deeper, and more mysterious than 
that. What do you mean by 'I'? 

This mysterious 'I' is constantly and persistently claim- 
ing to be a real conscious person behind the body or 
brains, greater than these — possessing all these. I am not 
the thoughts and feelings and emotions — I am greater 
than them all. I am the possessor of them all. They are 
mine. They are not me. They are always changing. 
I remain the same being always. Nothing else in the 



WHAT IS MAN 83 

universe remains the same being — except God. God and 
I. God and these selves that are in every one of us. 

Not a particle remains of the brains, or nerves, or 
tongue, or eyes, or hands, or feet, with which I did a good 
or evil deed twenty years ago : — but it is impossible for 
nae to doubt that it was I who did it, that I today deserves 
the praise or blame which is due to it. 

Every man on earth, when he thinks about it, has this 
conviction of himself as an 'I.' This is what constitutes 
man — a self consciousness of himself. As far as we can 
discover, the lower animals have no such idea. 

Oh, who or what is this awful, mysterious T that 
dwells somewhere in the center of my being, and rules 
and possesses and is responsible for everything? What 
is this self, in each of you, that is hidden behind your 
faces as behind a mask, that is looking out through your 
eyes, and receiving through your ears, the thoughts that 
others are trying to express for you? Can the surgeon's 
knife find any trace of it? Is it possible to destroy it? 
Is it possible to get away from it ? It has survived the 
putting away of every part of the body a dozen times over. 
Will it survive the final putting away of the whole body 
at death? Will it survive everything? Shall ^I' be ^I,' 
the same identical person through all the ages of eter- 
nity? 

Why does this ^I' within you assert so positively that 
it is impossible to doubt it : 'I ought to do certain things, 
/ ought not to do certain other things'? All over the 
earth this day there is no man outside of a lunatic asy- 
lum without that conviction. No race, not even the 
lowest, has been found without it. 

What do you think of that mysterious fact about this 
Conscious Personality within you? Does it not look as 
if it belongs to God, that every soul is stamped with 
God's image and superscription? 

When the dust shall return to the earth as it was. 



84 GOD AND MAN 

shall the spirit return to God who gave it? When brain 
and heart and nerves are destroyed, when the snn is old 
and the stars grow cold, and all that you ever saw is 
swept away into nothingness, will this mysterious, lonely 
self remain, to say 'V and ^my' and 'mine' and 'me,' 
through all the ages of eternity? You have the revela- 
tion of Christ. 

Is not this mysterious 'I' behind the brain the being 
that God is especially concerned with? What He some- 
times calls your soul. 

Is not this 'self the real man, the man in the center 
of his life, in the deepest recesses of his being, the man 
as he lives beneath the eye of God and enters into relation 
with God — the man for whom the Bible announces that 
exciting adventure in the long ages of the Hereafter?'' 

"Man that is born of woman is of few days, and full of 
trouble. He comes forth like a flower, and is cut down : 
he fleeth also as a shadow, and continueth not. 

But man dieth, and wasteth away : yea, man giveth up 
the Ghost, and where is he ?'' Job 14 : 1, 2, 10. 

In the beginning, God said : "Let us make man in our 
own image." 

The subject of man's creation was one of antecedent 
deliberation, therefore the decision, "Let us make man," 
was the result of volition; and was dependent upon the 
voluntary act of the divine mind. 

"And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life; 
and man became a living soul." Gen. 2 : 7. 

"Let us make man in our image, after our likeness." 
Gen. 1 : 26. 

When the crowning eftort w^as to be made, this must 
be preceded by a consultation of the Trivme Divinity. 

Like God, man is a triunity, three in one. 

"He is a being, consisting of three essentials and dis- 



WHAT IS MAN 85 

tmct personalities so united and blended as . to become 
but one man.'' 

In the creation of man, God gave him a body, made 
of the dust of the ground, gave him the breath of life, 
which made that body live, and made^him a living soul. 
"Thus saith God the Lord, he that created the heavens, 
L'ud stretched them out; he that spread forth the earth, 
and "^hat which cometh out of it ; he that giveth breath 
unto the people upon it, and spirit to them that walk 
therein ;" Isaiah 42 : 5. 

Tlie Creator of all things, giA^es breath unto all the peo- 
ple, and gives spirit to them also. Man is a compound 
being; the constituent parts are, the body made of the 
dust of the ground, the soul spoken of in the Scriptures 
as the heart of man, and sometimes used relative to the 
breath of life, and the spirit, created in the image of 
God, in righteousness and true holiness. 

God is our Creator and our Father. "The Spirit of 
God hath made me, and the breath of the Almighty hath 
given me life." Job 38 : 4. God is the Father of our 
spirit in the creation. "For in him we live, and move, 
and have our being; as certain also of your own poets have 
said, For we are also his offspring. 

Forasmuch then as we are the offspring of God, we 
ought not to think that the Godhead is like unto gold 
or silver, or stone, graven by art- and man's device." 
Acts 17 : 28, 29. 

"Thus saith the Lord, the Holy One of Israel, and 
his Maker; Ask me of things to come concerning my 
sons and concerning the work of my hands command ye 
me." Isa. 45:11. 

Again in Isaiah 64 : 8, "But now, O Lord, thou art our 
Father; we are the clay, and thou our potter; we all are 
the work of thy hand." 

"Furthermore, w^e have had fathers of our flesh which 
cort-ected us, and we gave them reverence : shall we not 



86 GOD AND MAN 

much rather be in subjection unto the Father of spirits 
and liver Heb. 12:9. 

In the margin of the Revised Version it reads, "the 
Father of our spirits.'' 

When God formed man of the dust of the ground, as 
far as the physical structure was concerned, the man's 
physique was perfect, but there was no life until God 
breathed into his nostrils the breath of life, then he was 
alive. 

"I said in mine heart concerning the estate of the sons 
of men, that God might manifest them, and that they 
might see that they themselves are beasts. 

For that which befalleth the sons of men befalleth 
beasts ; even one thing befalleth them : as the one dieth, 
so dieth the other; yea, they have all one breath; so that 
a man hath no pre-eminence above a beast : for all is 
vanity. 

All go unto one place; all are of the dust, and all turn 
to dust again." Feci. 3 : 18, 19, 20. 

Here we see man hath the breath of life; the beast 
has the same. Solomon says he is speaking of the estate 
of man. Estate is his property, and Solomon says it is 
the part of man that is made of dust, the beasts are made 
of dust, they both have the breath of life, and both die 
and turn to dust again. 

In the dust part they are alike, in breath they are 
alike. But Solomon's eschatologj^ of the whole matter is, 
"Who knoweth the spirit of man that goeth upward, and 
the spirit of the beast that feoeth downward to the earth." 
Feci. 3 : 21. 

And in this is the marked distinction between man 
and beast. 

God breathed into man the breath of life; and man 
became a living soul. 

God made the physical structure of man of the dust 
of the ground. He also made the soul and spirit of man. 



WHAT IS MAN 87 

"For I will not contend forever, neither will I be always 
wroth; for the spirit should fail before me, and the souls 
which I have made." Isaiah 57 : 16. Here was a work as 
much as the formation of the body. "Let the Lord, the 
Grod of the spirits of all flesh, set a mah over the congre- 
gation.'' Numbers 27 : 16. Let us read again. "Saith the 
Lord, which stretched forth the heavens, and layeth the 
foundation of the earth, and formeth the spirit of man 
within him.'' Zech. 12 : 1. The only exegesis of this 
Scripture is that God formed and caused to exist, the 
spirit within man, thereby He became "the Father of 
spirits." Heb. 12 : 9. We can understand the doctrine 
of the spirit of man that goeth upward, "If he set his 
heart upon man; if he gather unto him^,elf his spirit and 
his breath;" (you see he will gather the spirit unto him- 
self), "All flesh shall perish together, and man shall turn 
again unto the dust." Job 34: 14, 15. 

It is certain from these Scriptures, and many more, 
(we will give others later on) that man is a compound 
being, the outward man which is dust, and will return to 
dust, and the inward man which is spirit, and will return 
to God. The outward man, which can be seen, perisheth; 
but the inner man, which can not be seen lives forever. 
Paul in speaking of the outward and the inward man said, 
''While we look not at the things which are seen, but at the 
things which are not seen; for the things which are seen 
are temporal; but the things which are not seen are 
eternal." 2 Cor. 4 : 18. 

This outward man, which w^e see, may endure much 
affliction and perish; the inward man which we can not 
see, is eternal. The Jews in their bitter persecution 
against Jesus said they did not stone him for His good 
works, but, because He being a man, made Himself God. 
"Jesus answered them. Is it not written in your law, I 
said, Ye are gods? 

If he called them gods, unto whom the word of God 



88 GOD AND MAN 

came, and the scripture can not be broken ;" John 10 : 
34, 35. 

Paul said, "For we are also his offspring.'' Acts 17 : 28. 
We are then the offspring of God, and God Himself is 
the Father of our spirits. We were the production of 
our Father after His own image of righteousness and 
true holiness. It is in the spirit, man was made in the 
image of God, and after His likeness in triunity. It was 
the image of God in righteousness and holiness of truth 
that was lost in the fall; it is in the spirit that man is 
renewed in the image of Him that created him. It could 
not be the flesh, or the body made of the dust of the 
ground, for the Scriptures teach us that, Jesus, when He 
came into the world to redeem man. He took upon Him 
the likeness of our body. 

In John 1 : 14, "And the Word was made flesh, and 
dwelt among us.'' The Word, which was God, was not 
flesh before but was made flesh. 

"But made himself of no reputation, and took upon 
him the form of a servant, and was made in the likeness 
of men." Phil. 2 : 7. 

If He was made in the likeness of men when He came 
to earth, then before that he was not in the likeness of 
men. 

"Forasmuch then as the children are partakers of flesh 
and blood, he also him_self likewise took part of the same; 
that through death he might destroy him that had the 
power of death, that is, the devil; 

And deliver them who through fear of death were all 
their lifetime subject to bondage. 

For verily he took not on him the nature of angels; 
but he took on him the seed of Abraham." Heb. 2 : 14, 
1'5, 16. 

Therefore, Jesus did not have the body of flesh, until 
He took it upon Himself when He came to redeem liian. 
The truth is irresistible that the image of God in which 



WHAT IS MAN 89 

man was created is the spirit within him, and like his 
Creator, eternal. 'The spirit hath not flesh and bones/' 
These are the constituents of the body. 

The spirit and body are distinct. They are not the 
same This can be seen by the discrimination made in 
the Scriptures. 

"For you are bought with a price: therefore glorify 
God in your body, and in your spirit, which are God's." 
1 Cor. 6:20. 

"The unmarried woman careth for the things, of the 
Lord, that she may be holy both in body and in spirit." 
1 Cor. 7:34. 

"For as the body without the spirit is dead, so faith 
without works is dead also." James 2 : 26. 

"Having therefore these promises, dearly beloved, let 
us cleanse ourselves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of God." 2 Cor. 
7:1. 

In Prov. 11 : 13, you will find a faithful spirit spoken 
of; in Prov. 16:19, a humble spirit and in Psa. 32:2 a 
spirit with no guile. 

Again, you will find a spirit of a diiferent character 
by reading Prov. 14 : 29, where it speaks of a hasty spirit, 
and in Prov. 16 : 18 a haughty spirit. 

This spirit is within man. "But there is a spirit in 
man : and the inspiration of the Almighty giveth them 
(the spirits) understanding." Job 32 : 8. 

"The Lord which stretcheth forth the heavens, and 
layeth the foundation of the earth, and formeth the 
spirit of man within him." Zech. 12 : 1. 

"Your heart shall live forever." Psa. 22 : 26. 

"But let it be the hidden man of the heart, in that 
which is not corruptible, even the ornament of a meek and 
quiet spirit, which is in the sight of God of great price." 
1 Pet. 3 : 4. 

Pobinson's Greek Lexicon gives the spirit incorrupt- 



90 GOD AND MAN 

ihle in this verse of Scripture as pneuma aphthartos. 
Pneuma is spirit, invisible, indestructible, living and giv- 
ing, entity. 

*^God is a Spirit." John 4 : 24. This is the same word 
Pneuma. The constituent qualities in both are the same. 
"God said, Let us make man in our image -after our 
likeness." God created man in His own image. Not of 
the body, for Jesus took that upon Himself afterward, 
but of the spirit which Peter said was "the hidden man of 
the heart." The word hidden is Kruptos, which means 
concealed. The heart is Kardias, is middle, midst, central 
part, the seat of life, the secret of affections, spoken of 
as the inward man in 2 Cor. 4 : 16. In 1 Pet. 3 : 4, spirit 
is qualified by the word incorruptible, this word is 
aphthartos meaning "undecaying, enduring, exemption 
from decay." — Robinson Greek Lexicon. 

"Forasmuch then as we are the offspring of God." 
Acts 17 : 29. Man is a compound being, spirit, soul and 
body. 1 Thess. 5 : 23. The outw^ard man is the body, the 
inward man is the spirit, or the hidden man of the heart, 
the middle part is the soul. Thus we have the three 
words Pneuma, the hidden man, Psuche, the soul or cen- 
tral part, and S'oma^ the body, material substance, which 
is the outward man, Jesus spoke of the spirit as not 
having flesh and bones, therefore the spirit is distinct 
from the body. 

The body is the home of the soul, the soul is the home 
of the spirit. God is spirit, man is spirit combined with 
soul and body. 

"Materialists may say what they will about psuche — 
soul being used in connection with animals, but they can 
not denj^ the fact, that there is a marked distinction be- 
tween the inspiration of life in man and that in the ^beasts 
that perish.' It is recorded only of man that God breathed 
in him and he became a living soul. We do not read of 



WHAT IS MAN 01 

any beasts possessing an inner and an outer beast, as 
man's compound being is described." 

If man is not a compound being and possesses no 
spiritual entity, then in the case of murder one could kill 
the whole man. Jesus taught that we should not fear 
them which kill the body, but are not able to kill the soul. 
If there is nothing of man but body and breath and all 
there is of him goes to the grave, then man can do just 
the thing that Jesus said he could not do — he can kill 
the whole man. "And I say unto you my friends. Be not 
afraid of them that kill the body, and after that have no 
more that they can do. 

But I will forewarn you whom ye shall fear : Fear him 
which after he hath killed hath power to cast into hell; 
Yea, I say unto you, Fear him.'' Luke 12 : 4, 5. 

The Jews in general believed in spirits, but there was 
a small sect called Sadducees who denied the existence 
of angels, spirits and the resurrection of the dead. They 
were antagonistic to the popular party called the Phar- 
isees. 

The Jews in general held to the Pharisaic doctrine of 
angels and spirits proving that this was the commonly 
accepted doctrine of the Jewish religion. 

"The Jews' Service Book containing their creed and 
prayers. The seventh article of their creed reads thus : 
"I believe with a perfect faith that the prophecy of Moses 
our instructor (may his soul rest in peace) was true." 

Their Sabbath morning prayers in part were, "There- 
fore the members of which thou hast formed us, the 
spirit and soul which thou hast breathed into us." 

In the evening prayer we find this, "Blessed be the 
Lord when we lie down and blessed be the Lord when we 
rise up; for in thy hand are the souls of the quick and 
dead." 

Extracts from the Apocrypha which are Jewish writ- 
ings. 



92 GOD AND MAN 

2 Esdras ^: 11, 12. "And they that loathed my law, 
while they had yet liberty, and when as yet place of 
repentance was open unto them, understood, but despised 
it, the same must know it after death by pain/' 

AVisdom 9 : 15. "The corruptible body presseth down 
the soul, and the earthly tabernacle weigheth down the 
mind that museth upon many things." Here is a clear 
distinction between the body and soul. The expression, 
corruptible body, in contradistinction from soul, implies 
that the soul is not corruptible; and earthly tabernacle, 
in contradistinction from the mind, that inhabits it, im- 
plies that the mind is not earthly. 

Chap. 16 : 14. "A man indeed killeth through his 
malice; and the spirit, when it is gone forth, returneth 
not; neither the soul received up cometh again.'' 

Chap. 3 : 1-19. "But the souls of the righteous are in 
the hand of God, and there shall no torment touch them. 
In the sight of the unwise they seem to die, and their 
departure is taken for misery, and their going from us to 
be utter destruction; but they are in peace. . . . But the 
ungodly shall be punished according to their own imag- 
inations, which have neglected the righteous and forsaken 
the Lord. For though they live long, yet shall they be 
nothing regarded, and their last age shall be without 
honor; or if they die they have no hope, neither comfort 
in the day of trial, for horrible is the end of the unrigh- 
teous generation." 

This speaks of the souls of the righteous, that, "in the 
sight of the unwise they seem to die." That their going 
from us is taken to be utter destruction ; but they are 
in peace — their hope is full of immortality." Nothing 
could be more to the point. 

These are quotations from Jewish writings, and were 
written before the commencement of the Christian era, 
and written by Jews w^ho had a full understanding of the 
Jewish religion. 



WHAT IS MAN 93 

This will utterly defeat the argument of those who say, 
that the intermediate state of the dead and the conscious- 
ness of the soul are inventions of modern theology. 

This was the general belief of the Jews, and further 
proof that the Jews believed in the conscious existence of 
the soul after death is found in Josephus. 

^^Now the Pharisees believe that souls have an immor- 
tal vigor in them, and that under the earth there will be 
rewards and punishments, accordingly as they have lived 
virtuously or viciously in this life. 

But the doctrine of the Sadducees is this, that souls 
die with the body. But this doctrine is received but bv 
a few.'' 

This shows clearly, that the general belief of the Jews 
at the time of Josephus, was that the soul was distinct 
from the body and left the body at death. No one can 
say this is modern doctrine. 

I^eath is the separation of the soul and spirit from the 
body of man. 

The Bible speaks of the soul and body in a manner 
which gives us to understand that the distinction between 
the soul and the body at that time was fully undersood 
and believed in by the people who believed in God. 

'^iVnd it came to pass, as her soul was in departing (for 
she died), that she called his name Benoni : but his father 
called him Benjamin." Gen. 35 : 18. 

"This text clearly takes it for granted that man is 
composed of a body and a soul, and that what is called 
death, or dying, is their separation or the departure of 
the soul. Dr. Clarke renders the Hebrew of this text, 
4n the going away of her soul.' 

"If man has no immaterial soul, if materialism be true, 
what went away, or what departed? Her body did not 
depart. Her brains did not^ depart. 

'There was nothing which departed, which could con- 
sistently be called ^her soul,' only upon the supposition 



94 GOD AND MAN 

that there is in man an immaterial spirit, which leaves 
the body at death. The language is just such as a be- 
liever in the common doctrine of the soul would be likely 
to use, and just such, as none but such a believer would 
employ. Put the words into the mouth of one who holds 
the doctrine for which we contend, and they are clear and 
forcible; but put them into the mouth of a materialist, 
and they either express a falsehood or mean nothing. It 
is then very clear, that whosoever wrote the book of Gen- 
esis was not a materialist.^' — Lee. 

"There is no man that hath power over the spirit to 
retain the spirit; neither hath he power in the day of 
death : and there is no discharge in that war ; neither shall 
wickedness deliver those that are given to it." Eccl. 8 : 8. 

"But God said unto him. Thou fool, this night thy 
soul shall be required of thee : then whose shall those 
things be, which thou hast provided ?" Luke 12 : 20. 

"Arid Jesus said unto him, Verily I say unto thee, 
Today shalt thou be with me in paradise. 

"And when Jesus had cried wdth a loud voice, he said. 
Father into thy hands I commend my spirit : and having 
said this, he gave up the ghost." Luke 23 : 43, 46. Stephen 
said : "Lord Jesus, receive my spirit." Acts 7 : 59. There 
needs be no comment on these Scriptures. They establish 
the truth th^t the spirit and soul come out of, and leave 
the body in the very moment of man's death. 

Another evidence which will establish this truth will 
be found in 1 Kings 17 : 21, 22. "And he stretched himself 
upon the child three times and cried unto the Lord, and 
said, O Lord my God, I pray thee, let this child's soul 
come into him again. And the Lord heard the voice of 
Elijah; and the soul of the child came into him again, 
and he revived." 

"And her spirit came again." Luke 8 : 55. 

What need we more to prove that man is a compound 
being, and death is a separation of the constituent parts? 



i 



WHAT IS MAN 95 

Yet much can be given. It is plain, in the above Scrip- 
ture, that when restored to the natural life, the soul re- 
turns into the body, from which it had departed. Here 
is an illustration of the Spirit and Soul of God and man 
as evidence which clearly proves the spirit and soul of 
man are not material. 

"Any criticism which will invalidate the evidence 
given in proof that the human soul is spirit and not mat- 
ter, will equally weaken the argument in support of the 
idea that God is a spirit/' Thus the truth is made fast. 
In the Scriptures w^here the soul of God is spoken of we 
read this, "Your new moons and your appointed feasts 
my soul hateth." Isa. 1 : 14. 

"Behold my servant, whom I uphold, mine elect, in 
whom my soul delighteth." Isa. 42 : 1. 

"What his soul desireth, even that he doeth." Job. 
23 : 13. 

"Shall I not visit for these things? saith the Lord: 
and shall not my soul be avenged on such a nation as 
this?" Jer. 5:9. 

"Be thou instructed, O Jerusalem, lest my soul depart 
from thee." Jer. Q:8. 

Now compare these Scriptrues with the following 
where man is spoken of. 

"And it shall come to pass, if ye shall hearken dili- 
gently unto my commandments which I command you 
this day, to love the Lord your God, and to serve him 
with all your heart and with all your soul/' Deut. 11: 13. 

"Let your soul delight itself in fatness." Isa. 55 : 2. 

"The sold of the wicked desireth evil." Prov. 21 : 10.- 

"If your soul abhor my judgments, so that ye will not 
do all my commandments, I also will do this unto you.'' 
, Lev. 26 : 15. 

"Come unto me, and hear, and your soul shall live." 
Isa. 55:3. 



96 GOD AND MAN 

We now give the Scriptures which relate to the spirit 
of God and man. 

"The Spirit of God moved upon the face of the waters.*' 
Gen. 1:2. 

"By his Spirit he garnished the heavens.'' Job 26 -.L"^. 

"Whither shall I go from thy Spirit r Psa. 139: 7. 

"God is a Spirit/' John 4 : 24. 

"Even so the things of God knoweth no man, but the 
Spirit of God." 1 Cor. 2:11. 

Compare these Scriptures just read with the^followins: 
verses applied to man. 

"The spirit of man is the candle of the Lord." Prov. 
20 : 27. 

"But there is a spirit in man, and the inspiration of 
the Almighty giveth them understanding." Jcb 32 : 8, 
(wisdom and knowledge). 

"Who knoweth the spirit of a man that goeth upward i ' 
Eccl. 3 : 21'. 

"Then shall the dust return to the earth as it wrs: 
and the spirit shall return unto God who gave it." Eccl. 
12 : 7. 

"Lord Jesus receive my spirit/' Acts 7 : 59. 

"The sjyirits of just men made perfect." Heb. 12:23. 

"For what man knoweth the things of a man, save 
the spirit of man which is in him." 1 Cor. 2:11. 

We will give the abstract of this subject-matter in the 
following : 

"If then the one is not spirit, there is no proof that 
the other is spirit. Any criticism upon the word, where 
it is applied to man, by which it may be rendered life, 
disposition, temper of mind, breath, wind or air, must b? 
equally applicable to the word where it is applied to God: 
as effectually overturning the proof that God is a spirit, 
as that the soul of man is a spirit. 

These principal texts quoted, affirm that G(3d is a spirit: 
also other texts which just as clearly prove that the intel- 



WHAT IS MAX y? 

lectual part of man is a spirit. Any criticism which will 
make the one class of texts harmonize with the materiality 
of the human mind or soul, will no less make the other 
class harmonize with the materiality of God." 

"God is a spirit: and they that worship him must wor- 
ship him in spirit and in truth.'' John 4 : 24. 

Here the word spirit is applied to God and man, in a 
manner which proves beyond a doubt, that the word means 
the same thing in both instances. If any text in the 
Bible proves that Gcd is a spirit, this is the very text, and 
if this text proves that God is a spirit and not matter, 
it must follow that man has a spiritual nature which is 
not matter. 

We see by this that a worship which only consists of 
form and not of spirit, is not acceptable with God. 

We give an exegesis on another text of Scripture. 

''The Spirit itself beareth witness with our spirit, that 
we are the children of God." Rom. 8:16. 

''In this text there is no doubt but that we are to 
understand, by the Spirit, the Holy Ghost, and by our 
spirit, the intellectual nature of man. The same word is 
used to denote spirit in both cases in the original, and must 
be intended to describe a similar essence. If 'our spirit,' 
means our body, our matter, or anything about us that is 
material, then 'the Spirit,' may mean the material sub- 
stance of divinity, and the criticism which will make the 
one conclusion plain, will remove all the difficulties from 
the other." 

The Scriptures furnish the same proof of the imma- 
teriality of the human soul, that they do that God is an 
immaterial Spirit. 

History of the beliefs of the early church, gives light 
on this subject. 

Gibbons' "Decline and Fall of Rome." Vol. 1, Oliap. 
15, Page 52S and 529, History of the Church. 

'"When they viewed the extent of their own mental 



98 GOD AND MAN 

powers, when they reflected on the desire which transported 
them into the future ages, far beyond the bounds of death 
and the grave, they were unwilling to confound them- 
selves with the beast of the held, or to suppose that a 
being, for whose dignity they entertained the most sincere 
admiration, could be limited to a spot of earth, and to a 
few years of duration. As none of the properties of 
matter will apply to the operations of the mind, the human 
soul must consequently be a substance distinct from the 
body, pure, simple, and spiritual, incapable of dissolution, 
and susceptible of a much higher degree of virtue and 
happiness after the release from its corporal prison. 

Only a divine revelation, can ascertain the existence 
and describe the condition of the invisible country which 
is destined to receive the souls of men after their sepa- 
ration from the body." 

Mosheim's Church History. First Century, Part 2, 
Page 18, Paragraph 9. "Man is a compound being, 
composed of a terrestrial and corrupt body, and a soul 
which is of celestial origin, and, in some measure, an 
emanation from the divinity. Such souls as throwing off 
the yoke of creators and rulers of this world, rise to their 
Supreme Parent, and subdue the sinful motions which 
corrupt matter excites within them, shall, at the dissolu- 
tion of their mortal bodies, ascend directly to the pleroma/' 

Again in the 2nd Cent., Part 2, Chapter 3, Page 43, 
"Jesus and His disciples had simply declared, that the 
souls of good men were, at their departure from their 
bodies, to be received into heaven, while those of the wicked 
were to be sent to hell; and this was sufficient for the first 
disciples of Christ to know, as they had more piety than 
curiosity, and were satisfied with the knowledge of this 
solemn fact." 

Thus the primitive church believed this doctrine we 
are advocating. It was their belief from the beginning. 

While this statement from history proves that the 



WHAT IS MAX 09 

early church believed that man is a compound being, it 
also gives evidence of their belief in a conscious existence 
of the soul in a state separated from the body at death. 
And this part of the subject we will now investigate. 

THE INTERMEDIATE STATE 

That of the soul remaining in conscious existence after 
the dissolution of the body. 

There is no controversy in regard to the mortality of 
the body. It is made of the dust and shall return to 
dust. 

That part of man which was made out of the dust of 
the earth shall return to dust, and the sleep applied to 
the departed applies only to the body. We read in Matt. 
27 : 52, 53, '^And the graves were opened ; and many bodies 
of the saints which slept arose, and came out of the 
graves." 

It was the bodies of the saints who were asleep in 
the graves. 

"Then shall the dust return to the earth as it was; 
and the spirit shall return unto God who gave it." Eccl. 
12:7. 

It is plain enough, it is tJie dust which returns to the 
earth, and it is the spirit that returns unto God. 

This spirit within man, which we have shown by the 
Bible to be incorruptible, indestructible, a living entity, 
can not be killed; it can not be destroyed but can leave 
the body. The body is all that is mortal ; therefore it 
is all that will be made immortal. Jesus only hath immor- 
tality, for He only hath lived in mortal flesh, and been 
made immortal. The spirit is not mortal, nor has it ever 
been. The spirit emanated from God; was made in His 
eternal likeness; exists distinct from the body, leaves the 
body at death, and has an endless existence. 

Mortality and being made immortal only pertain to 
the body. The spirit ever lives, and never was mortal, 



100 GOD AND MAN 

therefore will not put on immortality. The term immor- 
tal does not belong to the spirit and soul, in the sense 
that the spirit has been mortal and then has been made 
immortal — not susceptible of dying — the spirit will 
never die. The term ever-living spirit gives the more 
perfect meaning, as the Bible in Greek gives it, aphthar- 
tos pneuma incorruptible spirit. The Bible Union and 
Saw;^^er's translations render it the "imperishable'' part of 
our being. 

Notice the Scriptures relative to the spirit leaving the 
body at death, and returning to God. 

Eccl. 3 : 21. "Who knoweth the spirit of a man that 
goeth upward, and the spirit of the beast that goeth down- 
ward to the earth?" There is a distinction between the 
spirit of man and the spirit of beast which is very sig- 
nificant, peculiarly characterized by the opposite direc- 
tions of their transition, so that no one can have the least 
inference that their destiny is the same; for the spirit of 
man goes up, inevitably it must continue, in an elevated 
existence, therefore proving that dt survives the death of 
the body. 

"Then shall the dust return to the earth as it was; 
and the spirit shall return unto God who gave it." Eccl. 
12:7. 

The word, return, means to go and come again to the 
same place. The point in question can not be evaded by 
artifice; for the body of man came from the dust of the 
earth, and returns to the same place; the spirit of man 
came from God and returns to the same place. God is 
not in the ground, but is above. 

"The days of our years are threescore years and ten; 
and if by reason of strength they be fourscore years, yet 
is their strength labour and sorrow: for it is soon cut 
ofl^, and we fly away." Ps. 90 : 10. It is certain the body 
does not flee away. Then intelligent thinking gives us 
the understanding, that man has a being distinct from the 



WHAT IS MAN 101 

body, which at death flees away; also these wliich fly away 
are the persons themselves, for lue is the plur. pers. pro. 
of the first person, I, mc, that men fly away when they die, 
could only proceed from the fact that they are compound 
beings. 

'^And behold, tliere appeared unto them Moses and 
Elias talking with him.'' Matt. 17 : 3. Moses had been 
dead for many hundreds of years, and there is no proof 
whatever that he was resurrected from the grave, yet 
on this occasion he appeared and talked with Jesus ; this 
is evidence that the spirit and soul are alive after the 
body is dead and buried. 

"But as touching the resurrection of the dead, have 
ye not read that which w^as spoken unto you by God, say- 
ing, I am the God of Isaac, and the God of Jacob? God 
is not the God of the dead, but of the living." Matt. 
22 : 31, 32. An exposition of this scrij^ture, is given by 
Lee. "We are aw^are that it will be said that this text 
speaks only of the resurrection of the body, and not of 
the conscious existence of the soul while the body is dead. 
This is not true, the expression, ^God is not the God of 
the dead, but of the living,' clearly refers to the life of 
the soul after the death of the body, because it is applied 
to those whose bodies were, at the time, dead. The argu- 
ment may be stated thus : God is not the God of the dead, 
but of the living; but God is the God of Abraham, Isaac, 
and Jacob, and therefore they must be living. 

But the bodies of Abraham, Isaac and Jacob, were 
dead, and therefore it must have been their souls that were 
living. This certainly is the most rational construction 
which can be put upon the language; and that it is most 
in harmony with the grand^ design of our Lord, w^hich 
was to refute the Sadducees and establish the doctrine of 
the resurrection, will appear from the following consid- 
erations : 

1'. The Sadducees were materialists, and denied the 



102 GOD AND MAN 

existence of spirits, as Avell as the resurrection of the 
body. These two ideas w-^re linked together in their views 
to stand or fall together. To sweep their theory away, 
Christ included both branches, but more particularly the 
existence of the soul after the death of the body, by which 
He removed their greatest objection to the resurrection 
of the body and laid the foundation for it, by establishing 
the separate existence of the soul. 

It was necessary for Christ to establish the separate 
existence of the soul, as He did, in order to prove the 
resurrection of the body. There can be no resurrection, 
unless the soul maintains its conscious existence during 
the interim, and as the Sadducees denied this. He had to 
prove it to lay the foundation on which to build the 
resurrection- of the body. The identitj^ of man is to be 
looked for in the soul, and not in the matter that com- 
poses the body, and the only reliable evidence of identity, 
is our consciousness; hence if consciousness cease at 
death, upon the principle that the mind dies with the body 
and returns to dust with it, a link is broken in the chain 
of our existence, and the man this side of death, can 
never be joined to the man beyond the resurrection. 
There can be no resurrection which will link the post 
mortem being, on to the ante-mortem being, without 
preserving consciousness during the period that elapses 
between death and the resurrection. This state of facts 
rendered it necessary for Christ to prove that the soul 
lives after the body is dead, in order to refute the Sad- 
ducees, which He did by show^ing that God was the God 
of Abraham, Isaac and Jacob, who were dead, and then 
affirming that He is not the God of the dead but of the 
living; prpconsequent, thouo:h the bodies of the patri- 
archs were dead, their souls w^ere alive. The maintenance 
of conscious being during the intermediate state, linked 
Abraham beyond the resurrection, with Abraham dwell- 
ing in tents and tabernacles with Isaac and Jacob, heirs 



WHAT IS MAX 103 

of the same promise, and laid the foundation of the resur- 
rection, and refuted the Sadducees beyond their power to 
reply.'' 

The meaning- is plain. Jesus referred them to the 
statement of His Father that He was the God of Abraham, 
Isaac and Jacob after they were dead, and then positively 
affirms that He is not the God of the dead, but of the 
living', thereby proving by His own words that the dead 
are yet living; that their spirits yet live, while their 
bodies are dead. ''Who died for us, that, whether we wake 
or sleep, we should live together with him.'' 1 Thess. 
5:10. 

"And it came to pass, that the beggar died, and was 
carried by the angels into Abraham's bosom : the rich man 
also died and was buried; 

' And in hell he lift up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. 

And he cried and said. Father Abraham, have mercy 
on me, and send Lazarus, that he may dip the tip of his 
iingei in water, and cool my tongue; for I am tormented 
in this flame." Luke 16:22-24. 

It can not be in the grave that this conversation took 
place; no one would have such a thought, Abraham's 
body had been buried in the cave of Machpelah some 
eighteen hundred years before. And as the rich man had 
Moses and the prophets to read, there certainly must have 
been one thousand or more years from the burial of one 
to the burial of the other. Some say this is a parable, 
but there is no authority to claim it is a parable. Where 
is there a parable giving the names of men as we have 
in this narration? In the original, Jesus says, ''there was 
a rich man certain, and there was a beggar certain." 
This is a positive statement, and not a parable. 

This narrative proves that the soul lives after the body 
is dead. It also proves that hell, or hades, is a place of 
two compartments which is corroborated by other scrip- 



104 GOD AND MAN 

tiires, and also by Josephus. Here is a thesis on this being 
considered a parable. "If it be a parable, it must still be 
founded upon the fact that the human soul does live after 
the body is dead, otherwise it would be false and decep- 
tive. When a parable has the form of a narrative, though 
the narrative may not have transpired, it must be likely 
to be what is to take place, otherwise it will have no force, 
or it will mislead. 

This representation of the rich man and Lazarus, be 
it a parable or fact, clearly inculcates the doctrine that 
souls live after the body is dead. This it does in three 
pariculars : 

1. It represents Lazarus as having a conscious exist- 
ence after he died. 

2. The rich man also died, and was buried; and in 
hell he lifted up his eyes, being in torment. He, too then 
had a conscious existence after he was dead and buried. 

3. The text represents Abraham also, as alive in the 
spirit-world, where good people go when they die. This 
makes a clear case that Christ taught the doctrine that 
death is not the extinction of conscious existence." 

In connection with this narration of a remarkable con- 
versation carried on in hades, we will give the account of 
some others which are given in the Scriptures. That 
you may better understand while reading I will give the 
three names that are used for the place of departed 
spirits. The Hebrew word sheol, and the Greek word 
hades, and the English word hell, all mean the same place 
of departed spirits. 

In Isaiah 14 : 4-20 we have a narrative of the inhab- 
itants of Sheol. Isaiah calls it a proverb; and a proverb 
is a practical truth. Let us look at the truth. The inhab- 
itants of Sheol stirreth up to meet the king of Babylon, 
and upbraidingly they reproach him with sarcastic words 
in regard to becoming weak as themselves, and like unto 
themselves. 



WHAT IS MAN 105 

The word grave in verse 11, and hell in verses 9 and 15, 
is Sheol. 

"It is evideitt in this, as in other passages, that it is 
the lost spirits in Sheol who are speaking; and one strange 
boast they are making against him is, that their bodies 
are reposing in the grave but he has not that honor, 'but 
thou art cast out of thy grave (Kueber) like an abominable 
branch; thou shalt not be joined with them in burial,' 
verses 18 to 20. There is evident distinction here between 
the spirit or soul, and the body.'' 

The strong among the mighty speak to him out 
of the midst of hell with them that help him." Ezek- 
32:21. This word hell is Sheol. In verses 1 to 18 we 
lind it is the king of Egypt and his multitude who are 
in hell and the strong and the mighty speak to him out 
of the midst of hell — Sheol. 

Besides the king of Egypt being in the nether parts 
of the earth, with them that go down into the pit, another 
word used for hell, and the mighty ones speaking to him 
out of the midst of hell. There were others there also. 
In verse 22, "Assur is there." Verse 21, "There is Elam 
and all her multitude." In verse 26, "There is Meshech, 
Tubal, and all her multitude." Again in verse 29, "Edom, 
her kings, and all her princes." Also in verse 30, "There 
be the princes of the north, all of them, and all the 
Zidonians." Notice in all these verses that the conver- 
sations here stated takes place after the death of the 
body. 

It is foolish to suppose all this conversation took place 
in the grave. And besides, all those different nations were 
far apart and not together in the grave. 

Before we turned back into the Old Testament we were 
taking the references in the 'New Testament in success- 
ive order; we will now resume that method. We will 
turn to Acts 2 : 25-27, 30, 31. "For David ^peaketh con- 
cerning him (Psa. 16:8, 9, 10), I foresaw the Lord 



106 GOD AND MAN 

always before my face, for he is on my right hand, that 
I should not be moved: 

Therefore did my heart rejoice, and my tongue was 
glad ; moreover also my flesh shall rest in hope : 

Because thou wilt not leave my soul in hell, neither 
w41t thou suffer thine Holy One to see corruption. 

Therefore being a prophet, and knowing that God had 
sworn with an oath to him, that of the fruit of his loins, 
according to the flesh, he would raise up Christ to sit 
on his throne; 

Hcj seeing this before, spake of the resurrection of 
Christ, that his soul was not left in hell, neither his flesh 
did see corruption/' (decomposition). 

^'He made his grave with the wicked and with the rich 
in his death." Isaiah 53 : 9. 

The word grave is translated from the word Kueber in 
this passage of Scripture. 

Our Lord's soul was in Sheol, or hell, while his body 
was in Kueber, or the grave. 

Soul-sleepers will endeavor to say that soul here only 
means life, etc. But the connection and construction 
shows us it means the spiritual part of man. 

Robinson's Greek Lexicon gives the meaning ''hades, 
the abode of the dead. The Hebrew slieol signifies in like 
manner the under world. The souls of the righteous and 
those of the wicked were kept separated; the former in- 
habiting the regions of the blessed, while lower down 
was the abyss, in which the souls of the wicked are in 
torment." 

Josephes Ant. gives the same thing, and his writings 
are not modern theology, as soul-sleepers claim the doc- 
tt'ine is. 

What saith the Scripture. ^Tor we know, that if our 
earthly house of this tabernacle were dissolved, we have a 
building of God, an house not made with hands, eternal 
in the heavens. 



WHAT IS MAM 107 

Therefore we are always confident, knowing that whilst 
we are at home in the body, we are absent from the Lord : 

(For we walk by faith, not by sight:) 

We are confident, I say, and willing rather to be ab- 
sent from the body, and to be present with the Lord.'' 
2 Cor. 5 : 1, 6-8. 

The earthly house of this tabernacle and the body 
are synonymous; dwelling in this earthly house is called 
being ^*at home in the body." And the earthly house of 
this tabernacle being "dissolved" can be nothing but 
death. When we die, or when the body, in which the 
spirit lives, is dissolved the spirit will then live without 
the body in its house, not made with hands, eternal in 
the heavens. 

The same truth is affirmed in the words to be "at'' 
home in the body, is to be absent from the Lord. Paul 
enjoyed the favor of the Lord while living, but the degree 
of rapture enjoyed here would not compare with that ex- 
pected when he would leave the body, and be present 
with the Lord, amid the scenes of the spirit-world. 

Paul affirms the conscious existence of the soul after 
the death of the body, by the assertion that to be "absent 
from the body" is to be "present with the Lord;" the 
affirmation that to be absent from the body and to be 
present with the Lord is the more desirable state, was a 
voluntary assertion on the part of Paul. If the soul dies 
with the body, then to be at home in the body would not 
be absence from the Lord, but the only possible means 
of enjoying any degree of the divine presence. 

"This language, to be absent from the body is to be 
present with the Lord, can not be explained on any other 
principle than that the apostle believed and taught that 
when Christians die they enter more fully into the presence 
of God than while they live. If the doctrine of the 
death-sleep of the soul be true, if death be the extinction 
of conscious existence, there is no such thing as being 



108 GOD AND MAN 

absent from the body about which the apostle talks; and 
considering the expression figuratively, as denoting death 
— and it can refer to nothing else — being absent from 
the body, is so far from being present with the Lord, 
that it cuts oif from all communion with God, and throws 
us beyond the jurisdiction of His moral government. 
Paul must have been a strange reasoner to have called 
this being present with the Lord." — Lee. 

"I knew a man in Christ above fourteen years ago, 
(whether in the body, I can not tell; or whether out of 
the body, I can not tell God knoweth;) such an one caught 
up to the third heaven. 

And I knew such a man, (whether in the body, or out of 
the body, I can not tell: God knoweth;) 

How that he was caught up into paradise, and heard 
unspeakable words, which it is not lawful for a man to 
utter." 2 Cor. 12 : 2, 3, 4. 

There is no doubt that Paul is here speaking of him- 
self, and the time of this event was fourteen years before, 
•which time fully agrees with the time they stoned Paul 
at Lystra, drew him out of the city, supposing him to be 
dead. Paul had doubts as to whether he was in the body 
or out of the body, but he was positive of the fact that he 
was caught up to the third heaven, and if there was no 
such thing as the spirit and soul having a conscious ex- 
istence separate from the body, Paul certainly would have 
known it and would not have advocated a thought that 
would be misleading. As far as observation went Paul 
was dead, but his spirit was having an experience which 
was glorious, transcending the bounds of human knowl- 
edge. 

If the spirit or soul can not subsist as a conscious 
being without the body, Paul surely would have known it; 
but he did not know anything of the kind. But in this 
account of his experience Paul certainly taught that the 
spirit could leave the body and be in a conscious existence. 



WHAT IS MAN 105) 

'^That in the dispensation of the fullness of times, he 
might gather together in one all things in Christ, both 
which are in heaven, and which are on earth; even in 
him." Eph. 1:10. 

"Therefore if any man be in Christ, he is a new creat- 
ure." 2 Cor. 5 : IT. 

All who are in Christ, by being made new creatures, 
in the fullness of time, will be gathered together. All 
who have lived and died, and are now in heaven, all who 
are upon earth, who are in Christ, will be gathered to- 
gether. 

We understand that the saints of God are called the 
household of God, as in Eph. 3 : 15. "Of whom the whole 
family in heaven and earth is named." This is clear 
enough to settle the question that death is not the extinc- 
tion of conscious existence, for a part of this family to 
which we belong are already in heaven. 

"For me to live is Christ, and to die is gain. 

But if I live in the flesh, this is the fruit of my la- 
bour; yet what I shall choose I wot not. 

For I am in a strait betwixt two, having a desire to 
depart, and to be with Christ; which is far better: 

Nevertheless to abide in the flesh is more needful for 
you." Phil. 1 : 21, 23, 24. 

Here Paul is in a difficulty between two motives. 
Their drawing influence is directly opposite. The desire 
t-o depart and be with Christ, was far better for Paul, 
for he says to die is gain, but it was more needful for 
the church that Paul abide in the flesh. "To live is 
Christ, to die is gain." Tell me what practical gain there 
is in death, if all the enjoyment of God's presence, bless- 
ings and existence itself ends with death for an indefinite 
time. 

"To live is Christ." That would be to contribute to 
the growth, enlargement and excellence of the church. 
This is what Paul explains as "living in the flesh," to 



110 GOD AND MAN 

"abide in the flesh," and to "continue with you." Paul 
said "to depart and be with Christ; which is far better." 

What could be better, only a life of greater blessed- 
ness with Christ. Therefore, if at the death of the body, 
the spirit and soul is wrapped in unconsciousness, to wait 
the resurrection day, Paul could not realize his desire 
to be with the Lord until he would be resurrected, no 
matter if his life was prolonged or if he died immediately. 

Paul believed that at his death he would be with 
Christ. To be absent from the body is to enter another 
state; that state is one of a conscious presence of the 
Lord. 

This could not have been as some say, the coming of 
the Lord, for then the church would have the same privi- 
lege as Paul and would no longer need his service. Paul's 
desire was not for the translation for he said to be absent 
from tjie body, and he expected to be with Christ immedi- 
ately on his departure. "He has a desire to depart, as a 
means; to be with Christ as an end." Therefore, he cer- 
tainly expected to be with Christ. 

Robinson's Greek Lexicon, in reference to Phil. 1 : 23 
and 2 Tim. 4:6. Analusis — departufe^from life, Analuo 

— to depart from life, to die, where Paul said, having a 
desire to depart, and "my departure is at hand," gives 
both words the same meaning, — departure from this life 

— to depart from this life — both words meaning to die. 

In the 11th chapter of Hebrews we find the names of 
many saints of old, begining with Abel, then Enoch, 
Noah, Abraham, Sara, Isaac, Jacob, Moses, Rahab, Gid- 
eon, Barak, Samson, Jephtha, David, and Samuel, and 
also the prophets, women and others. "These all died in 
faith." "x\nd these all, having obtained a good report 
through faith, received not the promise." Heb. 11:13,39. 

"Wherefore seeing we also are compassed about with 
so great a cloud of witnesses," etc. Heb. 1'2 : 1. 

This is clear enough; here are mentioned by name a 



WHAT IS MAN 111 

number of the saints of old and others, saying these all 
died; yet, as a great cloud, they are witnesses of us in the 
race we are running for life. 

A witness must be one who sees and hears, otherwise 
he is not accepted. So, if all these who have died are 
witnesses for us, they must have a conscious existence, 
and be able to see and hear; this could only be done by 
the spiritual man leaving the body, because these all 
died save Enoch, and he was translated ; it could not mean 
Enoch alone, for Paul said a great cloud of witnesses, 
and a great cloud of them certainly would mean many. 
It can not mean people on earth, because Paul said, 
"Wherefore." Robinson's Grreek Lexicon gives this word 
in the text to mean, consequently, or that which follows 
something on which it depends, a natural or logical con- 
nection. This is clear to all; the word, "wherefore," 
connects the statement, "seeing we also are compassed 
about with so great a cloud of witnesses," to the persons 
before mentioned w^ho at the time spoken of were eye 
witnesses of the one speaking and those spoken to. It 
was true of them ; it is also true of all today. 

"Yea, I think it meet, as long as I am in this taber- 
nacle, to stir you up, by putting you in remembrance ; 

Knowing that shortly I must put off this my taber- 
nacle, even as our Lord Jesus Christ hath shewed me. 

Moreover, I will endeavour that ye may be able after 
my decease to have these things always in remembrance." 
2 Pet, 1 : 13, 14, 15. 

In this scripture Peter is speaking of his death, say- 
ing, "I must put off this my tabernacle," also, "after my 
decease." The putting off of this tabernacle, and his 
decease are identical. The Greek meaning of tabernacle 
in this text is — the body, the frail and temporary abode 
of the soul — this earthly house, which shall be dissolved. 

The word decease — ezodos, means from life. Peter 
went out of his tabernacle and departed from this life. 



112 GOD AND MAN 

"And when he had opened the fifth seal, I saw under 
the altar the souls of them that were slain for the word 
of God, and for the testimony which they held: 

And they cried with a loud voice,^ saying. How long, 
O Lord, holy and true, dost thou not judge and avenge 
our blood on them that dwell on the earth? 

And white robes were given unto every one of them ; 
and it was said unto them, that they should rest yet for 
a little season, until their fellowservants also and their 
brethren, that should be killed as they w^ere, should be 
fulfilled." Kev. 6 : 9-11. 

John saw these souls under the altar. To find where 
the altar is, we will turn to the 8th chapter and 3rd verse. 
"The golden altar which was before the throne," also the 
9th chapter and 13th verse, " The golden altar which is 
before God." This was in heaven, for John said he 
looked and a door was opened in heaven, and he saw these 
souls of martyrs under the altar, which was "before the 
throne," "which is before God." 

Some who oppose this truth we advocate, say the 
time of the fifth seal is in the past. 

"I saw" under the altar, the souls of them that were 
slain for the word of God, and they cried with a loud 
voice," etc. 

This text is sufficient of itself to prove the conscious 
existence of the soul after the death of the body. There 
is no way to evade the conclusion. The most likely way 
to be attempted, is, by saying that it was only a vision, 
and therefore does not describe literal facts. We admit 
that it was a vision, and this only can make the fact a 
literal one. There is no way in which souls can be seen 
except by some spiritual vision. The writer says at the 
commencement : "I was in the spirit on the Lord's day." 
And he repeats "I w^as in the spirit." If the vision did 
not give him a matter-of-fact view of the souls of such as 
had been slain, it was a false vision, and none of the rep- 



WHAT IS MAN 113 

resentations can be relied upon. .The subject however is 
perfectly free from the obscurity which hangs over most 
of this book. 

1. The subject is a plain one, it being well understood 
that many had been slain for the word of God. 

2. The vision, upon its very face, professes to bring 
John within view of the scenes of the spirit-world. He 
saw a door open in Heaven. 

3. In this state he "saw the souls of those who had 
been slain for the word of God, and for the testimony of 
Jesus." After all this, shall we be told that the martyrs 
had no souls, which existed separate from their bodies, 
and after their bodies had been devoured by wild beasts, 
or consumed in the fire? We may be so told; we have 
been, but before we can believe it, we must have far less 
confidence in the teachings of the Scriptures than we 
have at present. No construction can be put upon the 
passage, w^hich will invalidate its evidence in support of 
an intermediate state, in which the souls or spirits of 
those who have died, live without their bodies. The vis- 
ion itself is based upon the fact that souls exist separated 
from their bodies. Deny the existence of souls and such 
a vision becomes false and deceptive. The vision was 
from God, and there can be no doubt that John saw. some- 
thing which he calls the souls of the martyrs. If there 
were no real souls there, what did he see? What did God 
show him, if there are no such things as souls? Does 
some one say that was a mere representation of souls? 
But what could be a representation of souls, if there are 
no such things? WTiat form or figure would represent 
that which has no existence ? There must have been a 
design in the vision, since John most clearly saw some- 
thing which he calls souls, If we deny the existence of 
souls, we must suppose that God introduced the mere 
appearance or image of nothing; and that this form of 
nothing was introduced to represent something. Such is 



114 GOD AND MAN 

the absurdity in which those who deny the existence of 
souls separated from their bodies must be involved. In 
every instance of symbolical representations found in the 
Scriptures, real things are employed as symbols, and hence 
to make a symbolic representation of what John saw, we 
must admit the existence of souls separated from their 
bodied." 

^'And I fell at his feet to worship him. And he said 
unto me. See thou do it not: I am- thy fellowservant, and 
of thy brethren that have the testimony of Jesus : worship 
God : for the testimony of Jesus is the spirit of prophecy." 
Eev. 19 : 10. 

^^And I John saw these things, and heard them. And 
when I had heard and seen, I fell down to worship before 
the feet of the angel which shewed me these things. 

Then saith he unto me, See thou do it not: for I am 
thy fellowservant, and of thy brethren the prophets, and 
of them which keep the saying of this book : worship God." 
Eev. 22:8, 9. 

Here is no symbol. The one who shewed John the 
things which he saw, was one of his brethren, and his 
fellowservant. He once was on earth and is now in 
heaven. 

This is not something to come, for all representations 
were ended. But this was the angel who had shewed 
John all he had seen and heard, and he was a fellow- 
servant of John, but he was now before the throne of 
God. 

The early Christian writers, such as Clement of Rome, 
Poly carp (a disciple of John), Barnabas, Justin Martyr, 
Epipodius, and others, all gave testimony in their writings, 
which corroborate what wg advocate. I will give the words 
of Athenagoras (a Christian writer of great merit, who 
wrote his defense of the Christians to many of the Emper- 
ors, about the year A. D. 176) on the resurrection. "There 



WHAT IS MAN 115 

must be a resurrection of the bodies which are dead, the 
same bodies which are restored to the same souls." 

^^Wherefore we hibour, that, whether present or absent, 
we may be accepted of him.'' 2 Cor. 5 : 9. 

"That, whether we wake or sleep, we should live to- 
gether with him.'' 1 Thess. 5 : 10. 

"The truest end of life is to know the life that never 
ends." — Penn. 

"That man lives twice who lives the first life well." 
— Herrick. 



THE DESTINY OF MAN 



The Destiny of Man 

THE POSTHUMOUS 

"What is eternity?" wire asked of a deaf and dumb 
pupil ; and the beautiful and striking answer was : ^'It is 
the lifetime of the Almighty." 

To me there is something thrilling and exalting in 
the thought that we are drifting forward into a splendid 
mystery — into something that no mortal eye hath yet 
seen, and no intelligence has yet declared." — Chapin. 
'^I." ^^Myself," "After Death."— What do they mean? 
Death is a very small thing comjjared with that which 
comes after it — that w^onderful, wonderful, wonderful 
world into which death ushers us. 

"O change! stupendous change! 
There lies the soulless clod. 
The light eternal breaks, 
The new immortal wakes, 
Wakes with his God!" 

Oh! the wonder of it to us the first ^ve minutes after 
death. 

Enter now the darkened death chamber. The curtains 
have been drawn low\ We stand by the casket wherein 
the dead body lies. The eyelids are closed over the win- 
dows of the soul, for the house is empty. The tenant has 
gone out and closed the windows behind him. The weep- 
ing friends, with hearts well nigh to breaking, look on 
the face of that cold, lifeless form, where the "I" has gone 
on his mysterious journey into that strange unseen world, 
and wonder "What has happened to him? Where is he? 
What is he seeing? W^iat is he knowing in that myste- 
rious world into which he has gone." 

"The secret things belong unto the Lord our God; but 

119 



120 GOD AND MAN 

those things which are revealed belong unto us, and to our 
children forever.'^ Deut. 29 : 29. 

*^But I would not have you to be ignorant, brethren, 
concerning them which ar^^sleep, that ye sorrow not, 
even as others which have no hope." 1 Thess. 4 : 1'3. 

Some may say, "We can not know any thing at all, 
all is a shadowy mystery." 

God has revealed a great deal more than they think 
about this mysterious journey on which we all must go. 

God is not displeased with a reverent curiosity con- 
cerning the life and hereafter of our deathless spirits. 
Therefore, let us comfort ourselves by thus searching for 
what God has revealed. 

That journey of our Lord unto the world of the dead 
is a great article of our Christian faith. "He descended 
into Hades," into the world of departed spirits, in the 
great waiting life before the judgment. 

A careful study of the Bible references to the life be- 
yond is sufficient to convince any one that it can not be 
a life of sleep or unconsciousness. 

Our souls do not sleep even when we are alive, how cju 
they sleep between death and judgment? 

We will be more alive in the waiting life, than we ever 
were on earth, a conscious life. 

"Man dieth and where is he ?" Job 14 : 10. 

Sheol is the Hebrew word and Hades the Greek word 
for the same place. Sheol is translated hell 31 times, anri 
grave 31 times, and pit 3 times. 

Hades is translated hell 10 times and grave once. 

Kebher, the Hebrew word for grave, is translated grave 
34 times, and sepidchre 26 times, and burying-place 4 
times. 

In each of these Y6 translations of the words Sheol 
and Hades, not once are the words given in the plural. 



THE DESTINY OF MAN 121 

Neither does the Bible once speak of the body going there, 
nor have they ever been located on earth. 

In not one instance has it ever been spoken of as an 
individual's SheoL Neither has man ever put any one into 
it. And man never digs or makes a Sheol. Furthermore 
it never speaks of man touching it. 

All of these foregoing points are found in connection 
with the word '^Kebber," the Hebrew w^ord for grave. 

The word here translated grave, is given in the plural 
29 times, and speaks of the body going there, 87 times. 

It locates it on earth, 32 times. It speake of an individ- 
uaFs Kebber, or grave 44 times. 

Also, put there by man 33 times, and 6 times it says 
that man digs, or makes it, 5 times it says that man can 
touch it. 

The w^ord "Kebber,'' or grave, is only mentioned twice 
when one or all of these points are not found. 

Refer in the Bible to the word "Kebber." "And they 
said unto Moses, Because there were no graves in Eg^^pt, 
hast thou taken us away to die in the wilderness ?" Ex. 
14 : 11. The word graves here is from the w^ord "Kebber." 
It is spoken of in the plural and located in Egypt. 

And he laid his carcass in his own grave; and they 
mourned over him, saying, "Alas, my brother." 1 Kings 
13 : 30. 

In this case the body is put by man into an individ- 
ual's grave. 

"And they buried Abner in Hebron : and the king lifted 
up his voice, and w^ept at the grave of Abner; and all 
the people wept." 2 Sam. 3 : 32. 

Here men put Abner in a grave which was located in 
Hebron. 

"x\nd whosoever toucheth ... a grave, shall be unclean 
seven days." Num. 19 : 16, 18. "Kebber" or grave, may 
be touched by a man. 

"And the bones of Saul and Jonathan his son buried 



122 GOD AND MAN 

they in the country of Benjamin in Zelah, in the sepul- 
chre of Kish his father." Sam. 21 : 14. Again we see 
they were put into an individual's grave, by man and it 
was in Zelah. 

"And they buried him in his own sepulchres, which he 
had made for himself in the city of David." 2 Chron. 
1'6 : 14. 

In this verse, "grave" is given in the plural, the body 
was put into it by man, it was located in the city of 
David, and Asa made the grave himself, therefore, he 
touched it. "My father made him swear, saying, Lo, I 
die; in my grave which I have digged for me in the land 
of Canaan, there shalt thou bury me. 

For his sons carried him into the land of Canaan, and 
buried him in the cave of the field of Machpelah." Gen. 
50:5, 13. 

Jacob digged this grave and owned it, and had touched 
it, and his sons buried him in it, and it was located in 
Canaan. 

These refer to the grave; and are never used in refer- 
ence to Sheol. 

CONVERSATION IN SHEOL 

We will now turn to the Book of inspiration and find 
what transpires in the world of spirits. 

"The strong among the mighty shall speak to him out 
of the midst of hell, with them that help him." Ezek. 
32 : 21. 

Here the multitude of Egypt that was cast down unto 
the nether parts of the earth, with those who go down into 
the pit, and those in hell spake unto them out of the midst 
of hell. This can not mean the grave for we certainly are 
aware of the fact that no one speaks out of the midst of 
the grave. If so, then the epithet, "The silent city of the 
dead," should certainly be changed so as to give us a cor- 
rect understanding of the truth, but this place where this 



THE DESTINY OF MAN 1^3 

multitude went after being killed is a place where they 
converse with each other. 

"That thou shalt take up this proverb against the king 
of Babylon. Hell from beneath is moved for thee to meet 
thee at thy coming; it stirreth up the dead for thee; it 
hath raised up from their thrones all the kings of the 
nations. 

All they shall speak and say unto thee. Art thou also 
become weak as we? Art thou become like unto us?" 
Isa. 14 : 4, 9, 10. 

We will refer to the word proverb, as some who advo- 
cate the theory that the entire man goes to the grave at 
death, say this is just a proverb and not facts, I will give 
the definition of the word. 

The marginal reading of the Bible gives it as a ^^taunt- 
ing speech.'' 

Webster gives it, a sentence expressing a well known 
truth or common fact, ascertained by experience or obser- 
vation. We must conclude therefore, these words of the 
prophet are unerring truths. And from this fact we have 
the understanding that there was a commotion in hell 
when this king made his entrance there, ^'Hell from be- 
neath is moved for thee to meet thee at thy coming.'' 

None are so foolish as to say the grave moves to meet 
any one at his coming. But hell is moved to meet this 
man. 

"It (hell) stirreth up the dead for thee. 

All they shall speak and say unto thee. Art thou be- 
come weak as we? Art thou become like unto us?" 

This is plain truth of inspiration. Those in hell were 
stirred to meet this king, and they all spake unto him and 
asked these questions, "Art thou become weak as we? 
Art thou become like unto us?" 

They were strong and mighty on earth, the kings and 
chief ones, but now they were only weak ones in hell. 



124 GOD AND MAN 

In all this we see that the people talk in hell, but not 
in the grave. 

"The rich man also died, and was buried; 

And in hell he lift up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. 

And he cried and said. Father Abraham, have mercy 
on me, and send Lazarus, that he may dip the tip of his 
finger in water, and cool my tongue; for I am tormented 
in this flame. 

But Abraham said. Son, remember that thou in thy 
lifetime receivedst thy good things and likewise also Laz- 
krus evil things : but now he is comforted, and thou art 
tormented. 

And beside all this, between us and you there is a great 
gulf fixed : so that they which would pass from hence to 
you can not; neither can they pass to us, that would come 
from thence. 

Then he said, I pray thee therefore, father, that thou 
wouldest send him to my father's house; 

For I have five brethren; that he may testify unto 
them, lest they also come into this place of torment. 

Abraham saith unto him, they have Moses and the 
prophets ; let them hear them. 

And he said, Nay, father Abraham: but if one went 
unto them from the dead, they will repent. 

And he said unto him. If they hear not Moses and 
the prophets, neither will they be persuaded, though one 
rose from the dead." Luke 16 : 22-31. 

Abraham's body had been buried in the cave of Mach- 
pelah 1800 years before this. The rich man's body had 
been, comparatively speaking, only recently buried. At 
least 1500 years had passed between their time. 

This account can not be a parable from the fact that 
Jesus dees not state it as such; but gives it as fact in the 
Diaglott, where Jesus says, "There was a rich man certain, 
and there was a poor man certain, named Lazarus." 



THE DESTINY OF MAN 125 

None need be mistaken in this. It is certain that this 
rich man lived and died, and that this poor man lived and 
died. 

The truth given by our Divine teacher concerning the 
condition of these two men after their death, is as certain 
as their existence on earth. Lazarus was carried by angels 
into Abraham's bosom, and the rich man was in hell. 
Where he lifted his eyes and did see, where he did talk 
and pray. Where he did feel; for he was in torment. 
Where he did remember all his past life on earth, and 
did remember his brethren, and made strong intercession 
for them. So, we find that they 'did talk, not in their 
graves; for their graves w^ere far apart, but in the place 
of departed spirits, in hell as the Bible gives it. 

We read in Matt. 22 : 31, 32, "But as touching the res- 
urrection of the dead, have ye not read that which was 
spoken unto you by God, saying, I am the God of Abra- 
ham, and the God of Isaac, and the God of Jacob? God 
is not the God of the dead, but of the living. 

This is clear. These men have been gathered to their 
fathers some 400 years before, and their bones had been 
buried, yet Jesus refers to the saying of his Father that 
He was the God of Abraham, Isaac and Jacob after they 
were dead, and yet declares He is not the God of the dead, 
but of the living. This is positive proof in the testimony 
of Jesus that the dead are still living, that their bodies 
only have returned unto dust, and that their spirits yet 
live, and He declares He is the God of the spirits. There- 
fore, if He is the God of ^Abraham, Isaac and Jacob, and 
not the God of the dead but of the living, and He is the 
God of spirits, and the bodies of these men have been 
buried for hundreds of years, then it must be their spirits 
are alive, as He is their God, and not the God of the dead 
but a God of living spirits. Therefore, these spirits of 
these dead bodies are alive unto God. Luke 20 : 38. As 



126 GOD AND MAN 

much as living sinners on earth are dead to God, while 
they live. 1 Tim. 5 : 6. 

THE INHABITANTS OF SHEOL 

^'Yet thou shalt be brought down to hell, to the sides 
of the pit. 

They that see thee shall narrowly look upon thee, 
and consider thee, saying. Is this the man that made the 
earth to tremble, that did shake kingdoms?'' Isa. 14: 15, 16. 

This man went down to hell, to the sides of the pit. 
Those in hell looked at him and asked if this was not the 
man that made the earth to tremble. No one can think 
this w^as in the grave. This was one who had been on 
earth, but was now in hell where they looked at him and 
talked to him. 

"The strong among the mighty shall speak to him out 
of the midst of hell, with them that help him. 

Asshur is there and all her company. 

There is Elam and all her multitude. 

There is Meshech, Tubal, and all her multitude. 

There is Edom, her kings and all her princes. 

There be the princes of the north, all of them, and 
all the Zidonians. 

Pharaoh shall see them, and shall be comforted over 
all his multitude.'' Ezek. 32:21-31. 

Pharaoh saw all these different kings and their people 
in hell, and had conversation with them. 

All these various and distant nations could not be and 
were not together in the grave, for their graves were far 
distant apart. 

'^or Christ also hath once suffered for sins, the just 
for the unjust, that he might bring us to God, being put 
to death in the flesh, but quickened by the spirit. 

By which also he went and preached unto the spirits in 
prison ; 

Which sometime were disobedient, when once the long 



THE DESTINY OF MAN 127 

suffering of God waited in the days of Noah, while the 
ark was a preparing." 1' Pet. 3:18-20. 

This certainly deals with the three days between our 
Lord's death and resurrection. Where did His spirit go? 
Certainly not to heaven, for He told Mary, ^'I have not 
yet ascended to my Father. Where then, did His spirit 
go? Peter said in his first sermon, '^His soul was not left 
in Hades." Acts 2: 31. Peter knew his Lord went to the 
world of waiting spirits. Peter, also, said his Master was 
put to death in the flesh, yet He was made more alive in 
the spirit. By this spirit He went and preached to the 
spirits in prison who had been disobedient at the time of 
the flood. If the Lord preached to those departed spirits 
they certainly heard what was spoken unto them. 

In the following Scriptures the word "Sheol" is trans- 
lated grave. 

"Thou hast brought up my soul from the grave." Psa. 
30:3. 

"Shall he deliver his soul from the hand of the grave." 
Psa. 89:48. 

The following Scriptures the same word "Sheol" is 
translated hell. 

"For thou wilt not leave my soul in hell." Psa. 16 : 10. 

"And thou hast delivered my soul from the lowest 
hell." Psa. 8G : 13. 

"And the pains of hell gat hold upon me." Ps. 116 : 3. 

"And shalt deliver his soul from hell." Prov. 23 : 14. 

"Because thou wilt not leave my soul in hell." Acts 
2:27. 

"That his soul was not left in hell." Acts 2 : 27, 3K 

The body of our blessed Lord was in Kehher, and His 
soul was in Sheol. 

In Isa. 53 : 9. His grave is Kebber in the original. 

The word "Nepesh" translated soul, life, person, etc., 
occurs 700 times in the Old Testament. Never in the 700 



128 GOD AND MAN 

times it is mentioned, does it speak of the sonl going to 
the grave — Kehher. 

The word of God speaks of going down or descending 
into Sheol, 22 times. 

This hmguage is never used in connection with tho 
grave. 

^'Therefore hell hath enlarged herself and opened her 
mouth without measure; and their multitude, shall de- 
scend into it." Isa. 5 : 14. 

The word of God speaks of persons going down or de- 
scending into hell, but never speaks of a person, goin^- 
down or descending into the grave. / 

In these references Sheol has been wrongly translated 
grave. 

Gen. 37:35; 42:38; 44:29, 31; 1 Sam. 2:6; I Kings 
2:6, 9; Job T:9; 21:13; Isa. 14:11. 

God's word of truth teaches us that there is fire in 
Sheol or hell. 

^Tor a fire is kindled in mine anger, and shall burn 
unto the lowest hell.'' Deut. 32 : 22. 

"And in hell he lift up his eyes, being in torments, 

And he cried and said. Father Abraham, have mere ■ 
on me, and send Lazarus, that he may dip the tip of his 
finger in water, and cool my tongue; for I am tormented 
in this flame." Luke 16 : 23, 24. 

If this had reference to the grave, it would be inca- 
pable of explanation. - 

"And the angels which kept not their first estate, but 
left their own habitation, he hath reserved in everlasing' 
chains under darkness unto the judgment of the great 
day. 

Even as Sodom and Gomorrah, are set forth for an ex- 
ample, suffering the vengeance of an eternal fire." Jude 

"For if God spared not the angels that sinned, but 
cast them down to hell." 2 Pet. 2 : 4. 



THE DESTINY OF MAX 12y 

These angels are in hell (tartarus). Sodomites are in 
the same place 2,000 years before Christ, and at the writ- 
ing of Jude they are still suffering the vengeance of 
eternal fire. ♦ 

''But I say unto you, that it shall be more tolerable 
for the land of Sodom in the day of judgment, than for 
thee." Matt. 11 : 24. 

The Sodomites are not only still living and suffering 
the eternal fire; but will yet in the future be judged. 

''Then shall he say unto them on the left hand. Depart 
from me, ye cursed, into everlasting fire, prepared for the 
devil and his angels. 

And these shall go away into everlasting punishment : 
but the righteous into life eternal.'' Matt. 25 : 41, 46. 

Everlasting fire is equivalent to eternal fire. If the 
punishment is eternal, the existence of the person who 
endures it must be eternal. A nonenity can not be pun- 
ished. 

"Gather together first the tares, and bind them in 
bundles to burn them. 

As therefore the tares are gathered and burned in the 
fire; so shall it be in the end of this world. 

They shall gather them which do iniquity; 

And shall cast them into a furnace of fire. 

So shall it be at the end of the world : the angels shall 
come forth, and sever the wicked from among the just. 

And shall cast them into the furnace of fire." ^^Fatt. 
leS : 30, 40, 42, 49, 50. 

Many fish are caught in a dragnet, which must after- 
ward be cast away, and many today are caught into the 
net of profession, who unless saved will be cast into the 
furnace of fire. 

The punishment of the wicked spoken of in Matthew 
is not the final abode of the wicked. 

Sodomites are suffering eternal fire, and will be brought 
forth to judgment. Satan is to be in the abyss or hades 



130 GOD AND MAN 

during the thousand years of the millennium, then after- 
ward will be cast into the lake of fire. 

Everlasting punishment begins in hell and is contin- 
med in the lake of fire. 

And both were prepared for the devil and his angels. 

What about those who are alive when Christ comes 
to the earth? 

"But with righteousness shall he judge the poor, and 
reprove with equity for the meek of the earth : and he 
shall smite the earth w^ith the rod of his mouth, and wdth 
the breath of his lips shall he slay the wicked.'' Isa. 11 : 4. 

"For, behold, the day cometh, that shall burn as an 
oven; and all the proud, yea, and all that do wickedly, 
shall be stubble; and the day that cometh shall burn them 
up, saith the Lord of hosts, that it shall leave them neither 
root nor branch/' Mai. 4 : 1. 

There will not be a stock left to propagate wickedness, 
but those, like the Sodomites, who are burned wdll be 
brought to judgment. 

"The Lord Jesus shall be revealed from heaven with 
his mighty angels. 

In flaming fire taking vengeance on them that know 
not God, and that obey not the gospel of our Lord Jesus 
Christ ; 

Who shall be punished with everlasting destruction 
from the presence of the Lord." 2 Thess. 1 : 7^ 8, 9. 

"The beast was taken, and with him the false prophet. 
These both were cast alive into a lake of fire burning with 
brimstone." Rev. 19 : 20. 

After 1,000 years are past, they are still there in the 
lake of fire, and the devil is cast into the same lake of fire, 
where the beast and false prophets are still unconsumed. 

Death and Sheol are linked together 33 times. 

"Death and hell delivered up the dead which w^ere in 
them. 



THE DESTINY OF MAN 131 

Death and hell were cast iuto the lake of fire/' Rev. 
20 : 13, 14. 

The sorrows of hell compassed me about; the snares 
of death prevented me." 2 Sam. 22 : 6. 

This can not mean the grave for profound quietness 
reigns in the receptacle of the dead bodies; but there is 
sorrow in hell the abode of departed spirits. 

The same words will be found in Psalm 18: 5. 

^*Let death seize upon them, and let them go down 
quick into hell." Psalm 55 : 15. 

This is not an expression used in reference to the 
grave. Instead of being hurled rapidly into the grave, 
there is first the many hours of watching the lifeless clay, 
then the funeral services, the slow, solemn march to the 
city of the dead, and slower yet the lowering of the casket, 
that holds the lifeless form, into the cold damp grave. 
Surely the mind can not apprehend any rushing into the 
grave in all this, but we can conceive how the deathless 
spirit as it departs from the body, is accompanied by 
demons and conveyed with tremendous speed into the 
abyss of despair. 

"The sorrows of death compassed me, and the pains 
of hell gat hold upon me : I found trouble and sorrow." 
Ps. 116:3. 

Here we understand there are pains in hell; but we 
know there are none in the grave. 

"Who enlargeth his desire as hell." Heb. 2 : 5. Hell is 
enlarged but the gxave is not enlarged by any means. 

"Because thou wilt not leave my soul in hell, neither 
will thou suffer thine Holy One to see corruption." Acts 
2 : 27. The latter part of this verse is understood to refer 
to the body. This none will deny. In the first clause of 
this verse, the soul, which can not mean the breath, for 
certainly it is without sense to say the breath will be left 
in hell, or the grave either, but the soul, one part of the 
trinity of man, as well as of Christ, will not be left in 



132 GOD AND MAN 

liell, not the grave; but the prepared place for the death- 
less part of man. 

"And the sea gave up the dead which were in it; and 
death and hell delivered up the dead which were in them." 
Rev. 20 : 13. 

The sea gave up the dead which were in it. This can 
only be the bodies, and death (thanatos — G-reek meaning 
extinction of life, breathing out,) and means the dead 
bodies in the graves, and hell. The spirit world gave up 
its possessions and together came forth the bodies and 
souls of those^who had departed this life. 

There can not possibly be any connection of the grave 
with hell, in comparison of depths. Let us read some 
scripture on this line. 

"And thou hast delivered my soul from the lowest 
hell.'' Psalm 86 : 13. 

This expression can not be applied to the grave, be- 
cause there is no depth; nor to breadth, for how^ absurd to 
say, delivered my breath from the lowest hell. 

"For a fire is kindled in mine anger, and shall burn 
unto the lowest hell." Deut. 32 : 22. 

These certainly do not mean four or five feet in the 
ground, if so, there would be no force to the meaning. 

"And that her guests are in the depths of hell." Pro. 
9 : 1*8. Surely not the grave. 

"Canst thou by searching find out God? Canst thou 
find out the Almighty unto perfection? 

It is as high as heaven; what canst thou do? deeper 
than hell; what canst thou know? 

The measure thereof is longer than the earth, and 
broader than the sea." Job. 11 : 7, 8, 9. 

To search for the boundary of God, you must cover 
an expanse greater than the length of the earth, and ex- 
tend your efforts to the height of heaven, and measure 
the depths of hell, and this knowledge of the Almighty, 
when you have reached the length and breadth, the height 



THE DESTINY OF MAN 133 

and depth, what can you know? You have still failed to 
encompass His greatness. "It would be like mockery to 
use a shallow grave to illustrate such a theme. You might 
as- well say as high as heaven and as deep as a tea cup. 
The comparison would be just as forcible." 

"And the gates of hell shall not prevail against it." 
Matt. 16 : 18. 

According to ancient belief of the Jews there are two 
compartments of hell, therefore the expressions of "gates 
of hell." There is no similitude in this to the grave; for 
there are no gates to the grave. 

Direction of hell is located in the following Scripture 
references : 

"That he may depart from hell beneath." Prov. 15 : 24. 

"Hell from beneath is moved for thee to meet thee at 
thy coming." Isa. 14:9. 

There is nothing in the graves to meet the dead bodies 
placed in there, but somewhere deeper dow-n than the 
grave, is a hell, the abode of departed spirits, and there 
in that world of despair, deep and dark, is a stir and 
commotion upon the arrival of lost souls. 

It is clear to the understanding mind that hell is 
deeper than four or ^\e feet below the surface of the 
ground, when inspiration says : "For they are delivered 
unto death, to the nether parts of the earth; the nether 
parts are the lower or low^est part, and four or five feet 
are not by any means the lowest depth of the earth, even 
the deep caves of the earth, or the mines, or the wells, 
many of them hundreds of feet deep and some of them 
reach a thousand feet, and yet they have not found the 
nether parts of the earth. Furthermore, those who go 
dow^n to the nether parts of the earth go with others who 
go down into the "pit," another word for hell. 

"To the nether parts of the earth, in the midst of 
the children of men, with them that go down to the pit. 

When I cast him down to hell with them that descend 



134 GOD AND MAN 

into the pit; shall be comforted in the nether parts of the 
earth. 

They also went down into hell with him, unto them 
that be slain with the sword. 

This is Pharaoh and all his multitude, saith the Lord 
God." Ezek. 31 : 14, 16, 18. 

There need be no mistake made here, God plainly 
said when Pharaoh was drowned in the sea that He cast 
him down to hell, and that hell can not be the sea; for 
God said that where He cast him was a place where those 
who had been slain with the sword also went down with 
him in to hell. These people were not together in death. 
Some were on the land and some were in the sea, but 
after death they went together into hell, down, down 
in the nether parts of the earth. Moreover, those who 
were slain with the sword and their graves on earth, they 
speak to Pharaoh out of the midst of hell. Asshur is in 
hell with her company. Elam is in hell and all her mul- 
titude. Meshech, Tubal and all her multitude are in 
hell; Edom, her kings and all her princes are in hell. 
The princes of the north are in hell. The Zidonians are 
in hell. All these are talking to Pharaoh, and Pharaoh 
sees them. Read Ezek. 32 : 21-31. While these deathless 
spirits are in hell talking to and looking at one another, 
their graves are set in the sides of the pit. Ezek. 32 : 23. 
The graves hold the decayed bodies. One translator gives 
it the shaft of the pit, or hell. Their graves are made 
by the side of the shaft, but the deathless spirit has gon^ 
far deeper through the shaft of the pit into hell, into the 
nether parts of the earth there to converse with others 
who rejected God, the Pock of their salvation. 

"Let us swallow him alive, as Hades (Hell) would." 
Prov. 1:12 — Septuagint Version. 

"And let them go down alive into Hades (Hell), for 
iniquity is in their dwellings, in the midst of them" — 
Septuagint Version. Psa. 55 : 15. 



THE DESTINY OF MAN 13o 

"And they shall go down alive into Hades. 

And they went down and all that they had, alive into 
Hades (Hell)/' Num. 16:30, 33.— Septuagint Version. 

Going down to the pit is translated from going down 
to Sheol in these verses, as also in the following Scrip- 
tures. Ezek. 31:16; Isa. 38:17, 1"8; 14:15; Prov. 1:12; 
Psa. 30:3. 

We read in the Bible that two men went to heaven alive 
and did not die. Some commentators think that the 
Apostle John did not die but was taken alive to heaven. 
If the Lord did thus take John to heaven then there were 
three who went to heaven without dying; so in the fore- 
going Scripure we read that those three men went alive 
down to hell. 

Men do not go alive down into the grave,' but here has 
been given more than one Bible reference where men go 
alive down into hell, and go quick. 

Robinson's Greek Lexicon gives Hades, in Luke 16 :23, 
'infernal region;" also the same as the Hebrew word 
Sheol. The under world. We read in Matt. 11:23 and 
Luke 10 : 15, where Capernaum shall be brought down to 
hell according to Matt, and Luke says, cast down to 
hell, and will be brought to judgment in the future. 

The Scriptures declare who inhabit hell. ^'The wicked 
shall be turned into hell, and all the nations that froget 
God." Psa. 9:17. 

WHO ARE THE LIVING AND AVHO ARE THE DEAD? 

Look at God's meaning and man's understanding of 
this living and dead. 

Man does not think as God thinks. God says : ''For my 
thoughts are not your thoughts, neither are your ways 
my ways, saith the Lord. 

For as the heavens are higher than the earth, so are 
my ways higher than your ways, and my thoughts than 
your thoughts." Isa. 55 : 8, 9. 



136 GOD AND MAN 

In forming a conclusion truth harmonizes with the 
mind of God. 

If man's opinion runs counter to God's mind, God is 
truth. 

Let us examine this subject in the wisdom which the 
Holy Ghost teacheth. 

^^Which things also we speak, not in words which 
man's wisdom teacheth, but which the Holy Ghost teach- 
eth; comparino' spiritual things with spiritual." 1 Cor. 
2 : 13. 

There are some persons whom God calls dead, and 
whom man calls alive, on the other hand there are some 
persons whom God calls alive, and whom man calls dead. 

^^And this i^ the record, that God hath given to a.s 
eternal life, and his life is in his Son. 

He that hath the Son hath life; and he that hath not 
the Son of God hath not life. 

These things have I written unto you that believe on 
the name of the Son of God; that ye may know that ye 
have eternal life, and that ye may believe on the name of 
the Son of God." 1 John 5 : 11, 12, 13. 

The words life and existence do not convey the same 
meaning, neither the words death and non-existence. 

"But she that liveth in pleasure is dead while she 
liveth." 1 Tim. 5 : 6. 

Man says she is alive, God says she is dead. She has 
an existence but she is dead, life and existence are not 
the same. 

In Luke 20 : 37, 38, man says that x\braham, Isaac and 
Jacob are dead for their bodies had been buried 400 years, 
but God says they are alive. 'T am the God of Abraham, 
and the God of Isaac, and the God of Jacob. For he is 
not a God of the dead, but of the living, therefore He 
says they are not dead but alive, for they are with God. 

"He that hath the Son hath life ; and he that hath not 
the Son of God hath not life." 



THE DESTINY OF MAN 137 

If we believe on the Son of God, the Christ, we then 
have life, but all who do not believe in Christ have not 
life. Thev may still have an existence here but they are 
dead. 

^^He that loveth not his brother abideth in death. 

Whosoever hateth his brother is a murderer; and ye 
know that no murderer hath eternal life abiding in him." 
i John 3 : 14, 15. 

Here, again, is given where the person is dead to God 
but still has an existence here. 

Let us read again : "We know that we have passed 
from death unto life." 1 John 3 : 14. 

It is certainly easy to understand, that they have had 
natural life, or an existence before, but they have passed 
through a wonderful change of w^hich they have a con- 
scious knowledge. They were dead before, but now they 
have life. They have passed from death into life. They 
existed previous to this change. 

Xow read, "And you hath he quickened, (made alive) 
who were dead in trespasses and sins." Eph. 2:1. 

"Verily, verily, I say unto you. He that heareth my 
word, and believeth on him that sent me, hath everlasting 
life, and shall not come into condemnation; but is passed 
from death unto life." John 5 : 24. 

Let not sin therefore reign in your mortal body, that 
ye should obey it in the lusts thereof." 

Xeither yield ye your members as instruments of 
unrighteousness unto sin, but yield yourselves unto God, 
as those that are alive from the dead, and your members 
as instruments of righteousness unto God." Rom. 6 : 12, 13. 

Those whom God calls dead, in trespasses and sins, 
yet exist, for they can hear, and if they hear the word of 
Christ and believe God, they then pass from death into life. 

Moreover they yield themselves unto God as those 
that are alive from the dead. 

This teaching is plain; those who have not the Son of 



138 GOD AND MAN 

God, and 5^et have an existence are dead, and these dead 
ones in sin, dead to God, are made alive, if they believe 
in Christ and continue to exist in this state of everlasting 
life. 

In all this plain word of truth, it is therefore an inva- 
riable fact that, life and existence, are not synonymous. 
A person may have existence but not life. 

This truth is given in Luke 20: 37, 38. ''Now that 
the dead are raised, even Moses shewed at the bush, when 
he called the Lord the God of Abraham, and the God of 
Isaac, and the God of Jacob. 

For he is not a God of the dead, but of the living; for 
all live unto him." 

After these men have ceased to have an existence on 
earth for 400 years, God says they are yet alive, for He 
declares He is not a God of the dead, but a God of the 
living. He also declares He is the God of Abraham, and 
the God of Isaac, and the God of Jacob. Consequently 
the truth is God is not a God of the dead, but a God of the 
living, also He is the God of Abraham, of Isaac, and of 
Jacob, therefore Abraham, Isaac and Jacob are still alive, 
although their bodies have been in the grave so many 
years. And another fact is established that death and 
non-existence are not synonymgus. 

Man says these men are dead because they have ceased 
to exist, but God declares they are alive. 

IMMORTLITY 

We will now consider briefly the subject of immor- 
tality. 

Through the transmission of opinions, from the distant 
past, very many have accepted teaching on this interesting 
subject which is unscriptural. 

Immortality pertains to the body and not to the soul. 
It is the body that is mortal and subject to death; for 
mortal means subject to death. 



THE DESTINY OF MAN 139 

^'For this corruptible must put on incorruption, and 
this mortal must put on immortality. 

So when this corruptible shall have put on incorrup- 
tion, and this mortal shall have put on immortality, then 
shall be brought to pass the saying that is written, death 
is swallowed up \n victory.'' 1 Cor. 15 : 53, 54. 

The mortal, corruptible part of man is the body. It 
is mortal when alive and corrupt in death. All in Christ, 
their bodies will be changed to immortality. 

"But now is Christ risen from the dead, and become 
the first fruits of them that slept." 1 Cor. 15 : 20. 

Until the appearing of our Lord Jesus Christ. 

Who only hath immortality." 1 Tim. 6 : 14, 16. 

'^For we that are in this tabernacle do groan, being 
burdened; not for that we would be unckthed, but clothed 
upon, that mortalitj^ might be swallowed up of life." 2 
Cor. 5:4. 

Christ is the only one who hath immortality from the 
fact He is the only one who has been clothed with mortal- 
ity and been changed to immortality. 

''But ourselves also, which have the first fruits of the 
Spirit, even we ourselves groan within ourselves, waiting 
for the adoption, to- wit, the redemption of our body." 
Rom. 8 : 23. 

Those who are in Christ are longing for this change. 

Not for that we would be unclothed, (not groaning 
to die) but to put on immortality. . 

The Bible never speaks of mortality and immortality 
as pertaining to the soul, but always with reference to the 
body. It alone is subject to death. 

The spiritual part of man is not subject to death, but 
is an ever-existing spirit, and will live forever. Every 
one has an eternal existence, but the wicked are spirit- 
ually dead. When they believe on the Lord Jesus Christ, 
and are born of the Spirit, then and there they receive 
eternal life. 



140 GOD AND MAN 

The wicked, who are spiritually dead, yet have this 
eternal existence, if they die in their sins, will consciously 
exist forever. Their bodies will go to corruption in the 
grave, but at the last will be resurrected, not immortal, 
but mortal, and exist in conscious torments in the lake 
that burneth with fire and brimstone. 

As much as men exist in this life and yet are dead at 
the same time, so the souls of sinners will exist in eternity 
and be dead to God. 

INTERMEDIATE STATE 

All the deathless spirits that are separated from the 
body, are now waiting in the prepared place for the final- 
ity of their reward or punishment, when restored to their 
body in the resurrection. 

"And when he had opened the fifth seal, I saw under 
the altar the souls of them that were slain for the word 
of God, and for the testimony which they held. 

And they cried with a loud voice, saying, How long, 
O Lord, holy and true, dost thou not judge, and avenge 
our blood on them that dwell on the earth ? 

And white robes (just merely breath could not wear 
robes) were given unto every one of them; and it was 
said unto them, that they should rest yet for a little 
season, until their fellow-servants also and their brethren, 
that should be killed as they were, should be fulfilled." 
Rev. 6 : 9, 10, 11. 

Here are souls of them that had been slain. It was 
their bodies that had been killed, and now their disem- 
bodied souls are under the altar talking with a loud voice 
desiring their reward. They could not only talk but hear, 
for the Lord answered them. They were told to wait 
until their brethren should be killed as they were. Here 
they are to rest until the ending of earthly things. 

What fallacy, to say in the face of divine truth, that 



THE DESTINY OF MAN 141 

there is nothing in the wonderful structure of man, but 
corruptible flesh and breath. 

King Zedekiah said unto Jeremiah, "As the Lord 
liveth, that made us this soul." Jer. 38 : 16. 

Made us this soul. The word this, is a pronominal 
adjective, denoting something is present, that something 
present is his soul. It also characterizes a species, and 
signifies there are others of the same sort or kind, thus 
implying that others have a soul as well. 

The disembodied souls who are in the presence of God 
are waiting until the time of the resurrection when they 
will be reunited with their bodies made immortal. 

John, the Revelator, says, ''I saw the souls of them that 
were beheaded for the witness of Jesus, and for the word 
of God.'' Kev. 20:4. 

These witnesses had their heads cut off, and John saw 
their souls. It was not their breath, for you can not see 
the breath, but he saw souls, the souls who were waiting 
for the resurrection. 

"Blessed and holy is he that hath part in the first 
resurrection, on such the second death hath no power.'' 
Ptev. 20 : 6. 

Here is the final goal — to live and never die. 
"Blessed are they that do his commandments, that they 
may have right to the tree of life, and may enter in 
through the gates into the city." Rev. 22 : 14. 

"Who shall change our vile body, that it may be fash- 
ioned like unto his glorious body." Phil. 3 : 21. 

And this glorified body will accompany the soul, 
through realms of glor^^ it will then be able to revel in all 
the ecstacy of heavenly bliss without being hindered by 
slow material matter. Oh the grand and glorious future. 

"In this world the body grows old and dies before the 
intellect masters the elementary principles of knowledge. 

The little boy must close his primer; the chemist his 
laboratory; the geologist drop his pick and spade; the 



142 GOD AND MAN 

astronomer break his planetarium; the geometrician spoil 
his diagram and all die in the very beginning of their 
studies, but in the future state the resurrected body will 
be so perfect in its structure and functions, so refined, 
sublimated, spiritualized, and immortalized in its consti- 
tution that it can not possibly embarrass or impede the 
intellect in the exercise of its powers. 

Because of the absence of sin, God's universal system 
is a perfect unity. The soul was a unit in this unity. 
Sin a foreign element in the system touched the nature 
of that soul, and naturally threw it out of the organized 
whole. And as a result the intellect fell behind the 
advancement of universal being. Like a harp marred and 
cracked, with broken strings and all out of tune, it was 
banished from sigh^ ir a dark dusty corner. Sin re- 
versed man's constitution, debasing the spiritual and ele- 
vating the sensual. It brought the intellect under the 
control of passion and prejudice, which embarrasses it in 
the discovery and understanding of truth, hence come 
crippling and fatal errors in philosophy and religion. 

But in the future state, there will be no sin. The soul 
will be in harmony with everything else. Its relations 
to God and the universe will be restored and adjusted. 
The harp renewed will be brought out of the dark, dusty 
corner, the broken strings replaced, and it will produce 
sweet music forever. The unity of man's constitution, 
and the relations of the soul's elements and powers, will 
be perfectly restored also, and the intellect will rise un- 
fettered above all error, and soar forever with steady wing 
among the stupendous heights of eternal truth. 

In the future state, the redeemed will roam over the 
fields of eternity in the enjoyment of perfected knowledge. 
They will move and think at will. 

Man at last in the fullness of his destiny, amid the vast 
tomes of the grand library of heaven with perfect knowl- 
edge will enjoy the things and nature of God, he will 



THE DESTINY OF MAN 143 

converse with cherubim, listen to the disquisitions of 
arch-angels, the erudition of sages, and sit as a disciple 
at the footstool of the Son of God. An eternal progres- 
sion ! 

We will know more about Providence. Then we will 
know the reason for our bereavements and sufferings. 
We will know more about Creation. We will know more 
about the angels for they will be our companions. 

We will know more about God, and the grand old city of 
God. We will know more about Jesus, for we shall see 
Him as He is, and be like Him. Where God is all and in 
all, blessed, forevermore. 

An eternal progression! Advancing throughout the 
endless whirl of eternity's cycles.'' 

"And I John, saw the holy city, new Jerusalem, com- 
ing down from God out of heaven, prepared as a bride 
adorned for her husband. 

And I heard a great voice out of heaven saying, Be- 
hold, the tabernacle of God is with men, and he will 
dwell with them, and they shall be his people, and God 
himself shall be with them, and be their God. 

And God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain : for the 
former things are passed away." Rev. 21 : 2, 3, 4. 

We can not write in full, but we can look through the 
telescope of inspiration, and see the glory of that great 
city, the great and high wall, the twelve gates each a sep- 
arate pearl, and the foundation of the city garnished with 
precious sones. 

"And I saw no temple therein : for the Lord God 
Almighty and the Lamb are the temple of it. 

And the city had no need of the sun, neither of the 
moon, to shine in it: for the glory of God did lighten it, 
and the Lamb is the light thereof." Rev. 21 : 22, 23. 

Everything is pure and holy; nothing is defiling there. 



144 GOD AND MAN 

'*The building of the wall of it was jasper: and the city 
was pure gold, like unto clear glass. 

And the foundation of the wall of the city were gar- 
nished with all manner of precious stones." 

There is the river of life, and the tree of life on either 
side of it. 

'^And there shall be no more curse : but the throne of 
God and of the Lamb shall be in it; and his servants 
shall serve him : 

And they shall see his face; and his name shall be in 
their foreheads. 

And there shall be no night there; and they need no 
candle, neither light of the sun; for the Lord God giveth 
them light : and they shall reign for ever and ever." Rev. 
22 : 3, 4, 5. 

And this is the home of the blood-washed redeemed 
ones. 

'^The living soul clothed in a spiritual, deathless body, 
in this new and ethereal form, shall go on increasing in 
greatness and beauty and power until it surpasses the 
highest reach of this earthly life, and their blessed ex- 
istence in the future shall be measured only by the eternal 
years of God in the endless future. 

And in the midst of all the splendors of the mighty 
habitation, exalted upon the central throne in some great 
capital of universal empire, you shall see one like unto the 
Son of man. 

And when you behold His face, and you see upon His 
hands the scars of the conflict through which He passed 
in this world, that He might bring you and me to that 
high and holy habitation, you will understand better 
than yt)u do now how much the Infinite God loved the 
lost race of man, in giving His Divine Son to the shame 
and agony of the cross, that He miglit bring many sons 
to the glory and blessedness of heaven." — March. 

And surrounded by the effulgent, transcendent glory 



THE DESTINY OF MAN 145 

of our mansion in our Father's house, we will take up our 
harps and swell our notes to the highest chords in the 
celestial world and make the high arches of heaven ring 
wdth praises unto Him that loved us, and washed us from • 
our sins in His own precious blood. And this will be 
the boundless, endless, eternal home of redeemed ones. 

THE INTERMEDIATE STATE OF THE WICKED 

They are not with the righteous. Christ Himself gives 
a clear understanding of this. Abraham said to the rich 
man, who wanted Lazarus sent to him, 

"And beside all this, between us and you there is a 
great gulf fixed; so that they which would pass from 
thence to you can not; neither can they pass to us, that 
would come from thence." Luke 16 : 26. 

This shows that they are not only separated, but that 
those who are in hell would come to where the righteous 
are, but can not do so. 

In the broad meaning of the word "Hades," it covers 
all conditions of those who have departed out of the 
body into the world and state unseen by mortals. One 
part is the receptacle for the righteous in "Abraham's 
bosom," the other is down where the flames of torment 
are a prognostic of the "lake of fire," spoken of in Greek 
as "Gehenna," the final place of punishment of the wicked. 
But now in hell the multitudes of wicked ones who left 
this life, are held prisoners, confined in this region where 
angels who fell from their estate are reserved, in ever- 
lasting chains under darkness unto judgment of the great 
day. Head Jude 6 and 2 Pet. 2 : 4. 

"And the beast was taken, and with him the false 
prophet that wrought miracles before him, with which 
he deceived them that had received the mark of the beast, 
and them that worshipped his image. 

These both were cast alive into a lake of fire burning 
with brimstone." Rev. 19:20. 



146 



GOD AND MAN 



"And the devil that deceived them was cast into the 
lake of fire and brimstone, where the beast and the false 
prophet are, and shall be tormented day and night for- 
ever and ever." Eev. 20 : 10. 

The beast and the false prophet will have been burn- 
ing in the lake of fire for 1,000 years before the devil 
is cast in, and they still exist in conscious torment in the 
lake of fire. 

Then comes the Judgment of the Great White Throne. 

The countenance of Him who sits upon the throne is 
clothed with terror. Earth and Heaven become dismayed 
and panic stricken and shrink and start back into dark- 
ness. 

A Great White Throne, seems to have been especially 
prepared in brilliant whiteness. It is the Tribunal Throne. 
"No rainbow of promise girdles it; no suppliant or peni- 
tent sue before it ; no pardons are isuued from it." 

Time is ended, eternity is begun. The court of heaven 
is set. All are summoned, and every heart will thrill 
as the call falls upon the ear. 

"Hear ye; hear ye; hear ye. The court of heaven is 
now in session. Come to Judgement." Small and great, 
quick and dead, stand before God. 

The throng is without comparison. All nations and 
people of all ages and time will be there. The great and 
noble can not defy the summons, though they may have 
reached the summit of fame and greatness here. All who 
are insignificant and unknown to this world's greatness 
will not be overlooked in the crowded throng. 

"And the sea gave up the dead which were in it." 
Rev. 20 : 13. 

"The world that then was being overflow^ed with water 
perished." 2 Peter 3 : 6. 

All that drowned world will come forth again. Pha- 
raoh and his host w^ith his captains who were drowned in 



THE DESTINY OF MAN 147 

the Red Sea, and whose souls are now in hell, will come 
at the trumpet blast. 

Every secret murder, covered by the restless waves, 
will come and accuse its slayer of its life. 

"Navies that have gone down with their brave men, 
vessels known and unknown that have sunk with their 
burden of human souls, all desolate souls who have buried 
themselves beneath the waves to drown their troubles, or 
to hide their shame, shall come forth to face it all again. 

The Ruler of the sea shall sound the depths and exact 
its prey." 

"Thy dead men shall live together, with my dead body 
shall they arise. Awake and sing, ye that dwell in dust : 
for thy dew is as the dew of herbs, and the earth shall 
cast out the dead." Isa. 26 : 19. 

"Marvel not at this: for the. hour is coming, in the 
which all that are in the graves shall hear his voice, 

x\nd shall come forth; they that have done good, unto 
the resurrection of life; and they that have done evil, 
unto the resurrection of damnation." John 5 : 28, 29. 

"Graveyards, vaults, catacombs, mummy pits, tombs 
and graves, shall open wide and discharge the dead. 

From the hillside and the plain, from secret places 
unknown, the earth shall move and heave and the dead 
shall live again." 

Death and hell delivered up the dead which were in 
them." Rev. 20 : 13. 

"In the nether world, is the abode of spirits. Its bars 
shall slide back and its gates shall fly open, and a great 
cloud of rushing spirits shall come from Hades back to 
these bodies which neither the grave nor the sea could 
hold in their cold embrace. And the great solemn pro- 
cession shall march to the Great White Throne. 

They will come in teeming multitudes from their 
graves in the lonely places of the earth, and crowded 
cemeteries in populous cities, the mighty depths of the 



148 GOD AND MAN 

great sea, and the unseen regions of Hades, from every 
where they come forth. 

Bodies shall be restored to soul and spirit. They shall 
stand before God in judgment. 

The scene is an awful one. The king from his throne 
comes trembling, the president from the White House, 
the governor from his mansion, the banker from his 
counting room, the miner from his coal pit, the manufac- 
turer and his employee, the carpenter and the builder, 
the laboring man and the capitalist, the merchant and 
his book-keeper, the father and his offspring, the mother 
and her children, the gambler and he whom he wrecked 
by his arts, the saloonist and his drunkards, and the men 
who voted licenses, the liar and the slanderer, the mur- 
derer and his victims, the seducer and the seduced, the 
preacher and his congregation, the educated and the illit- 
erate, the white man and the black man, the red man of 
America, and the tawny-skinned children of Asia, — from 
every language, from every nationality, from every age 
and race, these teeming millions shall come and stand 
before their Judge." 

"And death and hell were cast into the lake of fire. 
This is the second death." Eev. 20 : 14. 

This is the final destiny of a wicked life. 

"And whosoever was not found written in the book of 
life was cast into the lake of fire." Eev. 20 : 15. 

This is "Gehenna" of which "Hades" is but kindling 
to the flames. 

It is spoken of twelve times in the New Testament. 
It is the final and eternal abode of the wicked. 

"These shall go away into everlasting punishment; 
but the righteous into life eternal." Matt. 25 : 46. 

It is truth, if there is no eternal future punishment 
for the wicked, there is no eternal future reward for the 
righteous; the Bible uses the same words to express the 



THE DESTINY OF MAN 149 

duration of both; the two are united together; if you 
destroy one, you will destroy the other. 

"And this future punishment is eternal. (1.) Every 
word in the Hebrew and Greek languages meaning dura- 
tion without an end is applied to it, and if Alam, Axon 
and their various constructions, as applied to the future 
punishment of the wicked, do not mean duration without 
end, there is no word in either language which does, and 
they never had the idea — which is absurd. (2.) If not 
eternal, God is not, and the reward of the righteous is 
not. (3.) This punishment is put after the final resur- 
rection. (4.) The duration of the punishment of the 
wicked is to be the same as that of the devil and, his 
angels. 

It is eternal as a matter of fact, and as a matter of 
right." 

Man is ever existing and can not be destroyed. xAlso, 
man is on probation ; he is on trial and he can not be pun- 
ished while on trial; the punishment must be in the fu- 
ture, as well as the reward. This state of probation or 
trial ends with this present life, and the beyond is final, 
be it rewards or punishments. 

"And these shall go away into everlasting punishment; 
but the righteous into life eternal." 

That this is in reference to the future state of the 
righeous and the wicked, can not be denied. 

"Everlasting punishment" — "life eternal." The words 
everlasting and eternal is the same Greek word Aionion. 
Everlasting punishment, everlasting life, eternal punish- 
ment, eternal life, and it means literally duration with- 
out end. 

Robinson's Greek Lexicon gives the word, "Time with- 
out end, eternal duration, forever, of happiness of the 
saints in heaven, and of the punishment of the wicked." 

The meaning of these words is duration without end. 
The same word tells us that God is eternal. 



150 GOD AND MAN 

"The damnation is as final and unending as the sal- 
vation. No probation beyond — such a thing is never 
intimated in the Bible. 

The eternal punishment of the wicked, the eternal hap- 
piness of the righteous, and the eternity of God, as far as 
Revelation is concerned, form the same building. 

The universalist has placed his shoulders against the 
basement pillars, and if he succeed the whole structure 
falls; but he and his co-laborers may toil and sweat, and 
leave their bones to moulder away in the cellars, but God 
lives on, the righteous shout on, and the damned groan 
on — throughout all eternity — O eternity ! 

Without beginning and without end, it can not be 
measured. It has no past, it has no future, it has no ends, 
it has no middle, it has no parts — it can not be analyzed, 
it is a tremendous unity. It is older than the world, older 
than the sun, older than the stars, older than the angels, 
as old as God; yet no older now than ever, and never will 
be any older, yet never was any younger. O Eternity! 
All languages beg at thy footstool for one word to tell thy 
name. God can only be thy questioner. And thy vast 
pendulum beating, ever vibrating, goes and comes, and 
goes . and comes forever — O Eternity ! Mother of cycles, 
and parent of ages! thou only type of Deity, and day of 
His duration! what must be thy significance when joined 
to thy stern penalty of sin, thou becomest to the lost 
Eternal Death! Dreadful phrase! There are no fare- 
wells in heaven, neither are there any farewells in hell — 
O Eternity! Eternity! !" 

"And whosoever was not found in the book of life was 
cast into the lake of fire/' Think of it! poor soul, lost 
in eternity, living an eternal death! As you rise in the 
flaming waves of damnation and cry, "Merciful God, pity 
me," but the white winged angel of mercy has unfolded 
her wings and gone to come no more. Oh the raging 
thirst consumes you, but no water there. Devils laugh at 



THE DESTINY OF MAN 151 

your agony. One short hour will seem like a thousand 
years, but you must suffer on through the ceaseless ages 
of a never ending eternity, without God, without hope, 
without Heaven. 

God is love. He is just, He is holy, He is clear, — you 
will be guilty, — damned, and justly so. 

Oh sinner, look to Jesus now, seek an interest in His 
blood. 

Then this sweet consolation will give joy to the weary 
heart. 

^'We shall reach our Father's house and rest in glory 
forever. Our Father's house with its many mansions, the 
throne of Jesus, with the surrounding hosts of saints and 
seraphim, the sea of glass covered with the conquerors of 
death and waving in billows of melody responsive to the 
harps of God and the song of the Lamb, the golden street 
and the sapphire wall and the tree of life, and the blessed 
company clothed in white, are all waiting for us beyond 
the river." Wonderful man! wonderful future! 

Let every Christian take courage in this warfare 
against sin and for heaven; may sinners be warned to 
escape the damnation of hell, also. 

None but the pure will enter heaven. The Book of 
inspiration gives the not€ of warning in the words, ^^Fol- 
low peace with all men, and holiness, (the sanctification) 
without which no man shall see the Lord." Heb. 12 : 14. 

There can be no true holiness, or sanctification, without 
first a genuine conversion. This is utterly impossible 
without a thunderbolt conviction, which only comes in 
the normal gospel economy, when the preacher takes Mt. 
Sinai for his pulpit, and, fearless of men or devils, tosses 
from his fiery fingers all the lightning shafts, thunder- 
bolts, earthquakes and cyclones God gives him. 

While he thunders in the ears of the impenitent the 
awful retribution of the violated law, courageously shaking 
sinners over the gaping vortex of a burning hell, suspended 



152 GOD AND MAN 

by the brittle thread of life, and reveals the death angel 
on precipitated wing with ' drawn sword, ready to sever 
this thread and let him drop, to sink forever into the 
burning billows of unquenchable fire. The old doctrine of 
hell and damnation has proved God's battering ram to 
shake the world in all ages, and develop that radical con- 
viction which is fundamental and inalienable from all 
real religion." It brings repentance and pardon, purifi- 
cation and salvation in heaven forever. 

"And you have this great encouragement to fight; vic- 
tory is never doubtful, but always sure. 

Behold! the Christian armed with his baldric, breast- 
plate, helmet, shield, and sword. If he is a good soldier 
of the cross his scabbard was thrown away long ago. 

Behold ! a veteran warrior upon his last battle-field ! 
Hell's fiery legions, whose solid tramp shakes the world, 
and over whose defeated corps he has ridden in triumph 
a thousand times, now confronts him. The massed col- 
umns of death press in his rear, led on by the grim old 
king himself, from whose dragon-tail, ever-brandishing 
an angry sting protrudes and spits its burning venom. 
On each side, like two massive clouds of inky wrath 
streaked by the lightning's flash, hovers hell's cavalry 
mounted upon steeds shod with fire and brimstone, and 
wheezing flames and smoke from their distended nostrils. 
Hurtling bolts of horror shriek through the shivering air, 
and blazing arrows, slung from the quivering strings of a 
million war-bows, rain a converging tempest upon the 
intrepid fighter for a crown and kingdom. O, look at the 
warrior! darts hang in the joints of his harness, and broken 
shafts gleam in the bars of his helmet, and glancing scar 
the surface of his guardian shield: yet with his face ever 
fronting — for God and the angels take care of the rear — 
with eyes ablaze with heroic fire and his every nerve strung 
to its utmost tension, he plants his foot upon the reeking 
sod, and lifts his flaming sword and buries its burning 



THE DESTINY OF MAN 153 

point and tempered edges in the serried ranks of the ad- 
vancing foe. His blows fall thick and fast. The enemy 
halts and wavers; then, seized by terror, gives way at once 
before the impetuous courage, indominitable valor, and 
unconquerable heroism of this champion for Christ, and 
in one stupendous rout, infernal legions rolling back 
upon infernal legions and trampling each other into the 
dust, they flee the battlefield, while the thunder of their 
panic is heard in the far-off fields of Orion and in the 
deepest caves of the nethermost hell. In the meantime, 
Jesus has plucked the sting from death and sent him and 
his pale cohorts howling with defeat down to the shades of 
Hades, while Michael and the angels have unhorsed the 
flaming hosts and scattered them to the winds. 

The battle is over ; the victory is w^on ; the noise of the 
conflict has ceased; the dust of the battle-field has floated 
away; and here stands the Christian at the end of life's 
warfare, his enemies all behind him, leaning upon his 
shield, on the banks of the river of death, waiting for his 
discharge. Contemplate him; he is the greatest hero of 
earth; he has conquered Satan, a ruined angel of tremen- 
dous power; and he has conquered himself. Let the shades 
of the Hannibals, the Alexanders, the Caesars, come troop- 
ing up from Hades and lay their laurels at his feet. He 
is a hero — every inch a hero — and his campaigns are 
written in heaven. He is well known there. He carved 
out his own biography with his sword, and angels and 
archangels, and redeemed spirits read it. He reviews the 
past. "I have fought a good fight, I have finished my 
course, I have kept the faith; henceforth there is laid up 
for me a crown of righteousness, which the Lord, the 
righteous judge, shall give me.'' He now leans wearily 
and heavily upon his shield — he is tired, and desires rest. 
He is ripe for the kingdom of God. His great Captain 
writes his discharge, and sends an angel with it. In the 
meantime, saints and angels in one continuous stream of 



154 GOD AND MAN 

dazzling glory pour along the grand old avenues of the City 
of God, and congregate on the other banks — beautifully 
shaded by trees whose flowers never lose their hue and 
fragrance — his father, mother, wife, and child standing 
nearest the water's edge to greet him first. Jesus, the 
God-man, girts Himself and passes gently over the river 
to assist his passage. The warrior reads his discharge. 
Unutterable thankfulness swells his heart and kindles 
in his countenance. He passes over amid the welcome 
bells of heaven.'' 

'^Blessed eternity! Magic word. Glorious immortal- 
ity, angel of divinest beauty clothing earth's darkest 
forms with white robes of light, and shedding fadeless 
luster on its midnight gloom!" 

BLESSED ETERNITY AVITH GoD 

We wish we were able to warn the wicked of their 
impending doom, with such power as to thoroughly arouse 
them to the danger of remaining a single day in sin. 

"Man was given an existence, limited as to time, un- 
limited as to eternity. The divine government in relation 
to him instituted a prohibitory law — in other words put 
him on trial. The law had respect to both parts of his 
existence, the temporal and eternal. If man acquitted 
himself well, he was to have liberty as a citizen, dominion 
over the earth and freedom in eternity. If not, he was to 
suffer the penalty of a violated law. Having an endless 
existence, he was capable of endless punishemnt — ban- 
ishment from God, imprisonment for life. Just as in 
human law the guilty may be punished by imprisonment 
during the entire period of earthly life, so God may apply 
the same principle under His government, and imprison 
the guilty soul during the entire period of its existence. 
Why not it be as necessary in the one case as the other? 
Certainly the good order of eternity is as important as 
that of time. And man can not deny to God in His 



THE DESTINY OF MAN 155 

government a principle which is found so necessary in 
human affairs. 

The sense of justice in man sanctions the one, and 
when in a proper condition to express itself, it will sanc- 
tion the other. A pure society in the eternal world would 
no more be reconciled to criminals roaming at large, free 
and unguarded, than the best society on earth is to a 
similar condition of things. There could be no everlasting 
security or happiness for the good with offenders u neon- 
fined. God knows this, and He therefore proposes to shut 
out and- shut up the bad.'' 

"This future punishment is eternal. 1. Every word 
in the Hebrew and Greek languages meaning duration 
without an end is applied to it, and if Alam, Axon and 
their various constructions, as apply to the future pun- 
ishment of the wicked, do not mean duration without end, 
there is no word in either, language which does, and they 
never had the idea — which is absurd. 2. If not eternal, 
God is not, and the reward of the righteous is not." 

The same word is applied to the duration of all three, 
God, the eternal life of the righteous and the everlasting 
punishment of the wicked. 

One solitary sin sounds the death knell of the soul 
that dares to commit it. "The soul that sinneth it shall 
die.'' If that sin is unrepented of, the sentence will fall 
on that soul like ten thousand thunderbolts crashing into 
eternity. Cast him out into outer darkness, which will 
never be penetrated by the light of one hundred and fifty 
million suns, nor broken by the mellow light of many 
moons; the myriads of stars will never relieve the black- 
ness and darkness by one twinkling beam of hope ; not one 
solitary,, cheering ray will ever pierce the dense darkness 
around a lost soul when banished utterly beyond the bourn 
of the illuminated universe, and it shall rise and fall upon 
the flames of eternal torment and damnation. 



156 GOD AND MAN 

Amid despair and horror it will cry ^'How long! Oh, 
how long?" 

And the great clock of eternity will peal forth in deep, 
solemn, thunder tones, "Forever and forever." 

'^O eternity! let thy ages tramp, thy cycles roll, but 
thou canst not crumble or scar the walls of hell, or rust 
and break its locks or silver the hair of God, who has 
sworn by His eternal self that the sinner shall die. The 
pendulum of thy horologe, over the gates of woe, vibrates 
through all Aeons, and says, "forever and ever" — "for- 
ever and ever," — "forever and ever" — its sounding bell 
strikes oif centuries, the ages, the cycles. The appalling 
monotony of its pendulum — going — going — going — 
repeating still, "forever and ever" — "forever and ever" — 
"forever and ever." 

O Eternity! God has wound up thy clock and it will 
never run down — and its tickings and beatings, are heard 
by all the lost — "forever and ever" — "forever and ever" 
— "forever and ever." 

God being my Judge, I would die to save you this day." 

Oh sinner, I plead with you to escape for your life, to 
Jesus Christ for mercy, before you plunge into the un- 
quenchable lake of fire and brimstone, "surrounded with 
precipitous shores of black, beetling crags, over whose 
surface beats eternal storms, the fiery waves lashing, and 
dashing, and splashing, and groaning around' all the shores 
— bubbles dancing on every wave and swell, and bursting 
emit fumes and smoke threaded with serpent flames, in 
whose ascending volumes everlasting lightnings flash and 
cross, — while the unfettered- thunders of God upon helFs 
infernal drums roll the eternal bass in hell's uproar, and 
beat time to the ceaseless groans of the lost." 

Poor lost spirits blackened with the curse of thy 
God, lost in boundless, bottomless, infinite darkness, thou 
wilt never find peace "till the ghost of eternity will greet 
you over the grave of God, thou wilt never find rest till 



THE DESTINY OF MAN 157 

thou art able to fold thy wings on the gravestone of 
thy Maker. 

O Eternity! It is dreadful in its connection with the 
future punishment of the wicked. It is something which 
always was, and is, and always will be. It is coeval with 
God ; it began when He began, and He had no beginning : 
it will end when He w411 end, and He will have no ending." 

And the Judge will say to the angels : ^^Bind him hand 
and foot, and take him away, and cast him into outer 
darkness : there shall be weeping and gnashing of teeth." 
Matt. 22 : 13. 

HELL 

Wide was the place. 
And deep as wide, and ruinous as deep. 
Beneath, I saw a lake of burning fire, 
With tempest tossed perpetually: and still 
The waves of fiery darkness 'gainst the rocks 
Of dark damnation broke, and music made 
Of melancholy sort: and overhead, 
xAnd all around, wind warred with wind, storm howled 
To storm, and lightning forked lightning crossed. 
And thunder answered thunder, muttering sounds 
Of sullen wrath: and far as sight could pierce. 
Or down descend in caves of hopeless depth, 
I saw most miserable beings walk. 
Burning continually, yet unconsumed. 
Forever wasting, yet enduring still; 
Dying perpetually, yet never dead. 
Some wandered lonely in the desert flames. 
And some in fell encounter fiercely met, 
With curses loud, and blasphemies that made 
The cheek of darkness pale; and as they fought, 
And cursed and gnashed their teeth, and wished to die, 
Their hollow eyes did utter streams of woe. 
And there were groans that ended not, and sighs 



158 GOD AND MAN 

That always sighed, and tears that ever wept, 

And ever fell, but not in Mercy's sight. 

And Sorrow, and Repentance, and Despair 

Among them walked, and to their thirsty lips 

Presented frequent cups of burning gall. 

And as I listened, I heard these beings curse 

Almighty God and curse the Lamb, and curse 

The earth, the resurrection morn; and seek. 

And ever vainly seek, for utter death. 

And to their everlasting anguish still. 

The thunders from above responding spoke 

These words, which, through the caverns of perdition 

Forlornly echoing, fell on every ear: 

"Ye knew your duty, but ye did it not." — Robert Pollok. 

Oh what a place heaven must be ! The wall of heaven 
is underlain with twelve foundations of precious stones, 
most gorgeous, the jasper stone — yellow and red: the 
sapphire — a deep blue; the chalcedony — of varied beauty; 
the emerald — a bright green ; the sardonyx — a bluish 
white ; the sardis — red and fiery ; the chrysolite — golden- 
hued ; the beryl — bluish green ; the topaz — a pale green 
mixed with yellow ; the chrysoprasus — a golden bluish 
tint; the jacinth — fiery as the sunset; the amethyst — a 
bluish violet color. Above this foundation rises the mighty 
wall of jasper — of brilliant yellow and gorgeous crimson. 
Stupendous cataract of color! Throne of splendor and 
sublimity ! All the most beautiful colors of earth are pre- 
served either in the wall, on the foundation, or in the 
rainbow round about the throne. 

Within the walls of heaven are the waters of life, 
from the fountain everflowing; the strange tree that grows 
on both sides of the stream, with twelve kinds of fruit 
twelve times a year; the city and street of pure gold; the 
throne, with its brightness of sapphire; the emerald rain- 
bow around the throne, and above and over all, the fres- 



THE DESTINY OF MAN 159 

coed arch of eternity; the twelve gates, each gate of one 
pearl, ever opened to this ^'city four square." Through 
these gates with the victor's tread march the heroes of 
earth's battle-field; they are the redeemed of heaven, the 
glorified ones. They look upon the glorious arch that 
spans the dome of heaven, they look up to the bow that 
circles the throne, behold Him who sitteth on the throne, 
and the one like unto the Son of man; in Plis hands and 
feet the scars of the awful conflict that brought them to 
the throne of God. Safe forever — the warriors with their 
discharge. "No toil shall fatigue them; no hostility to 
overcome them; no pain pierce them; no shadow falls on 
them. Forever the river of joy flows on; forever the jub- 
ilee progresses. The Lamb w^hich is in the midst of the 
throne shall lead them to living fountains of water, and 
God shall wipe away all tears from their eyes. 

No shivering w^retch on the palace-step; no blind man 
at the gate of the heavenly temple, asking for alms; no 
grinding of the screw-driver on coffin-lid. They look up 
at the rainbow, and read in lines of yellow, and red, and 
green, and blue, and orange, and indigo, and violet, ^They 
shall hunger no more, neither thirst any more; neither 
.shall the sun light on them, nor any hegt; for the Lamb 
which is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of w^aters, and God 
shall wipe away all tears from their eyes.' Thank God 
for the glory spanning the throne." 

Ye who are following the Lamb of God take courage, 
our journey will end in triumph and sweet rest in our 
house not made with hands, eternal in the heavens. 

"We shall reach our Father's house and rest in glory 
forever. Our Father's house with its many mansions, 
the throne of Jesus with the surrounding hosts of saints 
and seraphim, the sea of glass covered with the conquerors 
of death and waving in billows of melody responsive to 
the harps of God and the song of the Lamb, and the 



160 GOD AND xMAN 

blessed company clothed in white, are all waiting for us 
beyond the river. 

They are before the throne, walking in the splendors 
of the sunless and eternal day. Not a feeble and scattered 
company, but a multitude which no man can number. 
They have come out of great tribulation, and they have 
trodden the fiery furnace of all earthly affliction when it 
was heated seven-fold. They have -come from dungeons 
and scaffolds, from garrets and hovels. They have passed 
through sore conflict and deep self-denial and bitter dis- 
appointment. No longer poor, struggling, sorrowing, they 
are clothed in richer robes than earthly kings .ever wore. 
They are crowned with more costly diadems than con- 
querors ever won. The days of pain and want and 
weeping are past. They burst forth in song, loud as the 
thunder of the sea, and they wave palms of victory 
in their hands as they sing, ^Salvation unto our God that 
sitteth upon the throne, and unto the Lamb.' And all 
the blest inhabitants of heaven, angel and archangel, 
cherub and burning seraph, echo back the refrain of that 
victorious song, saying, ^^Amen; blessing and glory and 
wisdom and thanksgiving and honor and power and might 
be unto our God,, forever and ever." 

If you would stand in that glorious company and sing 
the victor's song, you must be girt with righteousness 
and purity as with a garment — you must be clothed in 
robes which have been made white in the redeeming blood 
of the Lamb. 

Dear Reader: May you have an abundant entrance 
into the everlasting kingdom of our Lord and Saviour, 
Jesus Christ, is the prayer of the Author. 

WONDERFUL AND STUPENDOUS 
DESTINY OF MAN. 



Vf 






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